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1904- 



COPYRIGHT DEPOSHV 




S. O. OSBORN. 



MAN: 

BODY, MIND, AND SOUL 
Satan, Hell, and Heaven. 



By S. O. OSBORN, 

Author of "Salvation by Contract," "Analysis of the Retail Trade," 

"Ready Per Cent and Price Marker," and "Man: Body, Mind, 

and Soul, Satan, Hell, and Heaven." 



ENLARGED EDITION. 



PUBLISHED FOR THE AUTHOR 

NOT SECTARIAN. 



CINCINNATI, OHIO. 
ELECTROTYPED BY WESTERN METHODIST BOOK CONCERN. 



Two Ooni«s i?wrp!tvecl 

JUL 28 1904 

<1 Cooyrlght Enfrv 
CLASS 0l XX<i. No. 
COPY B 




Entered according to Act of Congress, in the Year 1902, by 

S. O. OSBORN, 

in the Office of the Librarian of Congress, at 
Washington, D. C. 



All Rights Reserved and Protected, 
Copyright, 1903, by S. O. Osborn. 
Copyright, 1904, by S. O. Osborn. 



PREFACE 



As surely as good lamps will lighten a darkened room, learn- 
ing will enlighten a dark mind. Ignorance is mental dark- 
ness. There is darkness in every human head on subjects that 
have not been studied diligently. Mental darkness fills the mind 
of every infant. The rich and the poor, male and female, inherit 
none of the light of learning. 

Ignorance is the common inheritance of mankind. 

Learning is a desirable acquisition, and a credit and advantage 
to every man and woman who makes proper use of it. The most 
scholarly men and women are ignorant on subjects that they have 
not studied in a systematic and thorough manner. While it is 
a fact that the light of learning of some men is thousands per 
cent greater than that of others ; yet there is a limit to every man's 
learning, beyond which he is ignorant and in mental darkness. 

Men often say: "I don't see it that way," referring to a 
subject under consideration. The fact is more of the light of learn- 
ing would enable millions of men and women to see much clearer, 
and quite differently, than they now do. 

There are, as it were, many department-rooms in the human 
mind; and each of these is in mental darkness until lighted by 
correct learning. This mental lighting of the department-rooms 
of the soul may be nearly perfect; or as defective as the light 
of the poorest lamp or a tallow candle — so poor that in its dim- 
ness men and women fail to distinguish good from bad; right 
from wrong. 

5 



6 Preface). 

My object in writing this book is to provide mental light 
for many of the department-rooms of the human mind ; and thereby 
increase the enduring, lasting comforts, pleasures, happiness, joys, 
and delights of mankind; and to decrease, as far as possible, the 
dis-ap-pointments, dis-comforts, dis-pleasures, un-happi-ness, re- 
grets, sorrows, grief, distress, misery, and wretchedness of human 
life. 

All this is accomplished by lighting more brilliantly those 
chambers of the mind which, when not correctly lighted, greatly 
endanger the safety and welfare of mankind. 

Almost everything that endangers human welfare and happi- 
ness is brought into the light of learning, enabling the reader to 
see mentally, as never before, many, many things that prevent 
and destroy happiness, and cause all manner of disappointments, 
regrets, sorrow, distress, misery, etc., to mankind. 

Every important interest of the private home and mankind — 
social, moral, and financial — is fully considered and treated in a 
manner sure to benefit the reader, whether husband, wife, son, or 
daughter, bachelor or maid. 

As the faithful father of sons and daughters more precious 
to me than my own life, I have, for many years, been stimulated 
by a great desire to benefit my own loved ones ; but at no time have 
I felt greater desire to promote the welfare of any human beings, 
than while composing and writing this book ; therefore it has been 
written with earnest, sincere, hearty, and intense desire that it 
may largely benefit a great multitude of mankind. 

The Author, SOLOMON O. OSBORN. 



INDEX. 

PAGE. 

Man, 9 

Neither Monkey nor Ape, 10 

How Long Has Man Been on the Earth? n 

The Human Heart 13 

How the Heart Rests, 13 

How the Lungs Rest, 14 

The Brain of Man, 14 

Brain- Weight, 15 

Insanity of Man, 15 

What the Soul Is, 16 

Soul, Spirit, Mind, 18 

An Infant Soui,, 22 

Sleep — Nature of, etc., 24 

Cause of Sleep, 25 

How Long to Sleep, 25 

Dreams— Cause of, etc., 26 

Every-Day Evidences and Proof of the Existence of God, 28 

God's Organized Government, . . . . 29 

God's Law Compared with Man's. 30 

All Linked Together by a Chain of Links of God's Words, 31 

W t hy God does not Convert the Sinner, 32 

Heaven and the Citizens, 33 

Degrees of Glory, 36 

Shall We Know Each Other? 37 

Hell and the Citizens, 42 

Satan and His Agents, 45 

Conversion— What It Is, 50 

Man's Free Will, 52 

Repentance, 53 

" Except a Man Be Born Again," 54 

The Standard or Measure of Right, 58 

Why So Much Wrong, 58 

Conscience as a Guide, 60 

Twofold Punishment, 61 

Day of Judgment and Resurrection of the Dead, 63 

The General Resurrection, . 65 

Death of the Body, 67 

Love— What It Is, etc., 69 

How to Merit and Command the Highest Respect, etc., 72 

Hands Off, 75 

7 



8 Index. 

PAGE. 

Evil, Thoughts, 78 

Angers— What They are, etc., 80 

Effect of Time on Belief in Historic Events, 82 

How To Be Somebody of Importance, 84 

Moral Culture and Self-Respect, 86 

Bad Company, 87 

Novels and Fiction, 87 

Value of Time, 88 

The Satannic Tyrant, Pride, 88 

Judge Everybody, 89 

Be Not Deceived by Formal Politeness, 91 

Manly Reform, 91 

Only Five Cents a Day, 92 

Salvation by Contract, 92 

The Contract, 93 

A Violated Contract, 95 

The Holy Ghost, 95 

Paradise 96 

How God Answers Prayer, 97 

The Glorious Reunion up There, 99 

Who Will be There, 101 

Sleep of Plants Proclaims Wisdom of the Creator 102 

Personality of God, Christ, and Holy Ghost, 103 

The Trinity, 104 

Is the Soul Buried with the Body in the Grave ? 105 

Sweet, Sweet Home, the Nursery of Humanity, 106 

The Unhappy Home, 108 

How to Make the Home Better, hi 

Rapid Disappearance of Our Sweet Homes, 112 

Sons and Daughters of the Home, 113 

About Rolling Stones— No Easy Places of Industry— Prepare for 

Opportunities Where You Are Known, 116 

Success and Failure— What Is and What Is Not Success— Ways of 

Failure — How to Succeed 119 

Has Everybody a Right to an Opinion?— Counterfeit Things, Opin- 
ions, and Men, 130 

Wealth of Four Kinds— How Millions Are Honestly Made — Pov- 
erty and Pleasure, Riches and Sorrow— Great Wealth and 

Fine Mansions Still within Reach of all Poor People, .... 138 
Three Classes : 

The Moral and Morality, 145 

The Immoral and Immorality, 180 

Christianity and Christians, 211 

Love and Hatred— Nature, Association, Companionship, and Co- 
Work of Love and Hatred— Hatred the Servant of Love — 

Measures of Right, Education and Love, 220 



MAN: BODY, MIND, AND SOUL. 

SATAN, HELL, AND HEAVEN. 



Man. 

Man — one of the human race, or of mankind; a human 
being. In this sense it is of both genders, including the whole 
human race. 

" How poor, how rich, how abject, how august, 
How complicate, how wonderful is man !" 

— Young. 

/ 

"Know, then, thyself, presume not God to scan; 
The proper study of mankind is man." 

—Pope. 

Zoologically considered, man is a vertebrate animal, of the 
division of the mammalia and order of primates. Mammalas, 
from Latin, mammalis, pertaining to or having breasts. Verte- 
brate, from vertebra, a joint in the backbone or spine. Primates, 
first and highest order of mammals. 

Man belongs to the highest class of the vertebrate branch 
of the animal kingdom, and is specially superior to all other 
groups. His class includes vertebrates with a heart of four cham- 
bers, warm blood, the lower jaw composed of two branches articu- 
lated directly with the skull, and the body covered wholly or 
partly with hair. Man not only is the highest family in the animal 
kingdom, but is the only species of his kind. 

9 



io Man: Body, Mind, and Soul. 

Neither Monkey Nor Ape. 

As to the anatomy of man, distinguishing him from all others 
of his order in the animal kingdom, his feet differ materially from 
those of any ape or monkey, in the horizontal sole which rests 
flatly on the ground, in the projecting heel, in the big toe which 
lies parallel to the smaller; in his face, which is more vertical, 
lying below instead of in front of the forepart of the brain-case; 
in the nose-bones, which project more beyond the upper jaw; 
in the jaws, which are relatively smaller; and in the chin, which 
is more prominent; in the more uniform length and size of his 
teeth; and in the greater length of the lower limbs as compared 
with the upper, the reverse being true of apes and monkeys; and 
in the erect, commanding posture, and the freedom of his hands 
from any part in walking. 

Another characteristic difference between man and any 
monkey or ape is the brain weight. The average brain of the 
adult man is more than twice as heavy as that of the nearest 
monkey approach to man. The brain of man is larger and heavier 
than that of an ox, cow, or horse; heavier than the brain of any 
animal except the elephant and large whales. 

"But aside from and far more consequential than all these 
physical differences that mark man as being a creation entirely 
different from all other animals, is his immaterial, intellectual 
soul or spirit, constituting him a thinking, reasoning, free-will, 
spiritual being. 

"Who knoweth the spirit of man that goeth upward, and the 
spirit of the beast that goeth downward to the earth?" 

It is this immaterial, intellectual, spiritual power of man, 
directed by the mere will of a marvelous spirit being, and oper- 
ating through superior brain facilities, that makes man the master 
and ruler of the world. 

The majority of Pagan myths of the creation regard man as 
the creature of God. There are also traditions in some of the 
heathen religions that man is a descendant of the ape. But much 
more wisely and greatly to the credit of Paganism, the number 
of traditions is greater which represent the ape as a degenerated 



Satan, Hell, and Heaven. ii 

descendant of man. The traditions of the civilized nations of 
antiquity almost unanimously agree that man is the creature 
of God. 

Some physical resemblance between man and the ape — 
resemblance of structure — is recognized by all naturalists. All, 
too, recognize the infinite superiority of man. 

Finally, the author is willing to stake and risk his present 
and future reputation as a prophet on the following prediction, to 
wit. : That the time will not have come before the great, and to 
some awful, judgment-day, when all the Darwins and Company 
of England, aided by the Tom Paines and Ingersolls of America, 
will have elevated either the monkey or ape in the minds of Chris- 
tian people up to the high distinction and honor of being the 
progenitors and forefathers of man; nor have degraded man way, 
way down to the level with the soulless beast of the forest; nor 
have robbed God of the authorship of creation; for if he did not 
create man, body and soul, why, then, shall we believe that God 
created the world? 

Both the creation of the world and the creation of man are 
affirmed by the same authority — the Bible. The authority is as 
good in the one case as in the other. And, too, the same good 
authority declares that the infidel is a fool! 

Now, in conclusion of this subject, we believe that the so- 
called naturalist, and the scientist, and any other fellow who, by 
denying, directly or indirectly, the Biblical account of the origin 
of man, thus attempting the robbery of the Lord God, is as great 
a sinner as either an Ingersoll or a Tom Paine ! 

How Long has Man Been on the Earth? 

It is not possible for man to know how long he has been 
created. He may continue to conjecture. The ancient Egyp- 
tians were of the opinon that man had then inhabited the earth 
about twenty-five thousand years. In Christian communities the 
chronology of the Old Testament was differently figured, with 
various results. The estimate made by Archbishop Usher, that 
the creation of man took place 4004 B. C, was quite generally 
accepted. 



12 Man: Body, Mind, and Soul. 

But there have been discovered, still standing, temples in 
Egypt whose foundations are believed to have been laid much 
longer than 4004 years B. C. Aside from masonry, there are 
geological evidences that make it almost certain that man lived 
in Western Europe several thousand years prior to Archbishop 
Usher's 4004 B. C. Hence it is now generally admitted that 
Usher's estimate is quite wrong. 

While geologists have unearthed buried and hidden evidences 
of man's early existence, in the rudely constructed implements of 
stone found in the sand and gravels of rivers of England, France, 
and Spain, associated in original deposits with the bones of such 
tropical animals as the hippopotamus, the African elephant, and 
the hyena, which belonged to the preglacial fauna of those local- 
ities, yet they are unable to agree as to time, and really ignorant 
of the age of these ancient works of man. Some geologists put 
the age of the oldest strata containing remains of the industry 
of man as far back as 250,000 years, while others, equally good 
authority, do not put them at an age greater than 25,000 years. 

If scarcely five out of a hundred geologists can agree, how 
can we suppose that any of them really know? 

But should geology or science prove that the world has been 
in existence a million years, it will not affect the validity of the 
Bible account of the creation of the world and man, as, while the 
Bible tells us that God was six days creating the world, etc., yet 
it does not tell how long a period one day was at that long, long- 
ago time. One of those days may have been as long as a thou- 
sand or ten thousand years now. And as to chronology and the 
age of man, supposing that a day at that time to have been a pe- 
riod of several thousand years, the world may have been created 
many thousand years before man. 

The account in Genesis does not enable us to understand 
how long a period one of the days was, and we have no good 
reason to suppose that it was only twenty-four hours. 

As to the world itself, it may have taken, at that time, as long 
as several thousand of our years to turn once on its axis. We can 
not compute time at that period by the methods of the twentieth 
century. 



Satan, Hell, and Heaven. 13 

The Human Heart. 

The human heart is a double pump, about the size of the 
closed fist of its owner. It has four compartments, or rooms — 
two upper and two lower, as a two-story house. The blood-ves- 
sels that carry the blood away from the heart are called arteries. 
Those smaller vessels that gather up the blood and lead it back 
to the heart are the veins. The very small vessels that carry the 
blood over from the last and smaller divisions of the arteries to 
the first divisions of the veins are the extremely small vessels 
called capillaries. 

Could a person remove the parts that hide the heart from 
view, and see it pumping the blood-stream along, he would be 
greatly astonished at the force and rapidity of its work. It forces 
the blood against a pressure which, for the left ventricle, amounts 
to a column of blood six or eight feet in height. Each portion of 
the heart handles about six ounces of blood at each stroke, and 
repeats strokes about seventy-two times per minute, day and 
night. This is said to be equal, in labor, to that of a man of 
average weight climbing a mountain three thousand feet high 
every twenty-four hours. 

How the Heart Rests. 

Both the heart and the lungs obtain rest between periods 
of activity. But have distinct periods of suspension of motion. 
Thus, after the contraction and dilation of the auricles and ven- 
tricles of the heart, there is an interval during which the heart 
is entirely at rest. This rest amounts to one-quarter of the time 
necessary to make one pulsation and begin another, which equals 
one-quarter of all time. Because of this rest between pulsations, 
the heart rests fifteen minutes out of every hour. 

The pulsations of the heart during sleep are from ten to 
twenty times fewer per minute. 

The word heart, as used in the Scriptures, thus: "My son, 
give me thine heart," and "Blessed are the pure in heart," never 
refers to this material heart, but to the immaterial soul — to the 



14 Man: Body, Mind, and Soul. 

intellect, affections, and will of man. Compared with these, the 
heart, even to its owner, is of the least possible consequence. 

How the Lungs Rest. 

If we divide the respiratory action into three equal parts, 
one will be occupied in inspiration (rilling the lungs), one in ex- 
piration (emptying the lungs), and the third by a period of quiet 
and rest. Thus, during one-third of the time, the muscles of 
respiration and the lungs are at rest. 

The Brain of Man. 

Brain is the term applied to the contents of the cranium, or 
skull, of vertebrates. It is the center of the nervous system of 
man. Brain is a collective word, embracing those parts of the 
nervous system of man contained as stated above. Invertebrate 
animals (animals without a backbone) have, near the head end 
of their bodies, the nervous ganglia — a collection of nerve-cells — 
which seem to be, in some measure, homologous to a true brain. 

The human skull, covered with hair to make it handsome, 
is, the author believes, the earthly home and workhouse and tele- 
graph office of the immortal soul. The brain is the instrument 
and office-equipments, the soul the superintendent, operator, and 
the commander-in-chief. 

The brain is as fully subject and under command of the soul 
as members of the body. Order your right hand up to the top 
of your head, and the order is visibly obeyed, obedience being 
effected by the power of the will of the soul over the brain and 
nerves extending from the brain to the hand. Thus the brain, 
nerves, arm, and hand all yield obedience, through the brain, to 
the will of the commander-in-chief. 

It is believed that, in health, some part of the brain acts at 
all times in accord and harmony with the reason, thoughts, and 
the will of the soul in mental operations and work designed to 
accomplish any desired purpose. Every part of the brain and 
the limbs of the body instinctively execute the will of the soul. 
While the subjection of the brain to the will of the soul is as 



Satan, Hell, and Heaven. 15 

real as that of the arm or hand, yet, owing to the concealed po- 
sition of the brain, its subjection to the will of the soul can not 
be seen and observed by the eye as that of the hand. 

Thus, during the soul's temporary stay on earth, the brain 
is its immediate and most efficient servant, always ready, when 
not asleep, to aid the soul in mental work and in communicating 
its thoughts, sentiments, and desires to whomsoever may be con- 
cerned. 

While the soul is entirely conscious of its individual, spiritual 
personality, yet it is, somehow, imprisoned in the brain during 
this short life, to increase in knowledge and love of God and 
man, to do good, and to prepare for everlasting eternity. 

The brain is directly and instantly influenced by the mental 
(this means spiritual) acts of man, and, through the brain, the 
mutual relations of body and soul are effected. 

The brain is the instrument of the soul in mental work and 
in directing all the members of the body to move and act in 
harmony with the character and will of the soul, which is ac- 
complished, except in the case where the brain becomes dis- 
eased and deranged. 

Brain-weight. 

As an index of mental capacity, brain-weight can not be 
relied upon, though heavy brain-weight usually accompanies high 
intellectual powers; but numerous cases of high brain-weights are 
found where there is no evidence of more than ordinary intel- 
lectual ability. And there are many heavy brains among the 
insane. 

Some men of large mental capacity have possessed brains 
of less than average weight. 

Insanity. 

When, by overwork or misuse, the brain becomes seriously 
diseased, it will miscarry orders directed to the tongue and other 
members of the body, and fail to obtain right execution of the 
will and commands of the soul. When an individual's brain be- 



16 Man: Body, Mind, and Soul. 

comes thus seriously diseased, he is said to be crazy, or insane. 
The brain is, as it were, the middle-man through whom the soul 
communicates its desires to the world, to the spirits of other 
men; and when this source of communication is cut off or de- 
ranged, there can be no communication, and the soul itself may 
become unconscious until the health of the brain be restored, 
or until released from its imprisoned condition by the death of 
the body. 

There will be no unconscious, no insane, no crazy souls in 
heaven — no, nor in perdition. Insanity is of flesh and blood — 
a deranged or diseased condition of the brain, not of the soul. 

When the brain dies, the soul will be released, and take its 
flight, and be freed forever from the provoking works of a dis- 
eased brain. 

O how great hope and comfort these thoughts of release 
from the thralldom, the bondage, of a diseased brain should bring 
to the relatives and friends of insane persons! 

What the Soul Is. 

What is the soul of man that it is worth more to its owner 
than would be the whole world? 

We read in Genesis that "The Lord God formed man of the 
dust of the ground, and breathed into his nostrils the breath of 
life; and man became a living soul. ,, 

The soul of man being of so great value, as is clearly taught 
by our Savior in the following question, surely its identity, loca- 
tion, and nature should be most thoroughly established to the 
satisfaction of every intelligent being having a soul. Christ says, 
"For what is a man profited if he shall gain the whole world 
and lose his own soul?" (Matt, xvi, 26.) This question clearly 
teaches: First, that the human being has a soul now; second, that 
it is his own; third, that it is of great importance and value to its 
owner; fourth, that it may be lost. He says, "Fear not them 
which kill the body, but are not able to kill the soul." Here, too, 
is proof, in Christ's own words, that the soul is not man's body, 
nor his breath, nor his physical life. "Fear not them which kill 



Satan, Hell, and Heaven. 17 

the body, but are not able [have not power] to kill the soul." 
Here, in Christ's words, the soul is mentioned as a thing en- 
tirely different from and capable of living without the body. 

As the murderer can kill the body of flesh and blood is proof 
sufficient that Christ does not refer to the breath and life of 
the material man when he says, "But are not able to kill the 
souV 

In death every material, physical, tangible part of man dies. 
No trace of life remains in any part. The body and all its parts 
lie dormant, inanimate, lifeless — dead — and yet the entire mate- 
rial structure, every physical part of man, from the crown of his 
head to the soles of his feet, may still remain physically unchanged, 
entire, and as perfect as in life. No part of the material body has 
gone. Dissection shows that the head is still sound, and the 
brain and heart whole and physically unchanged. Doubtless the 
soul has departed. What was it? Evidently it was no material 
part of man. Christian people in general believe that when 
death comes to the human body, the immaterial, immortal soul 
departs. Christ said to the penitent thief on the cross, "This 
day shalt thou be with me in paradise." 

We read, "God said, Let us make man in our image, after 
our likeness." (Gen. i, 26.) 

As God is a Spirit (see St. John iv, 24), man, as formed out 
of the dust of the ground, or of flesh and blood, is entirely 
unlike God. So, therefore, God's words, "In our image and 
after our likeness," can not have reference to man's body, but to 
his soul — an immaterial spirit transmitted from God to man, 
wherein is the "likeness" and the relationship — sons and daugh- 
ters of God. (See Gal. iv, 5-7; 2 Cor. vi, 17, 18.) 

Man was to be, and is, a spirit, as God is a Spirit; was to 
be highly intelligent, as God is intelligent; was to be eternal, as 
God is eternal; was to be good, as God is good. 

Man would need a temporary home on earth and a servant 
to do his will. So God planned and formed out of the dust of 
the ground a combined, self-portable house and servant, and 
called it man. The needful house, servant, and home for the 
"image" and "likeness" of God being first prepared, God then 



18 Man: Body, Mind, and Soul. 

breathed into his nostrils the breath of life (or lives), and man 
became a living soul. It is said that the word life in Genesis ii, 7, 
ought to be rendered lives. 

Surely man's immortal soul was not "formed of the dust 
of the ground," as was his body. 

The soul's origin, most likely, was the Divine breath — an 
immaterial, immortal, spirit-intelligence and self-conscious per- 
sonality. 

The words "breath of life," it is said, more properly trans- 
lated, would read "breath of lives" which, we suppose, means 
both animal and intellectual (or spiritual) life — the life of the 
material man and of the spiritual man. Both these lives exist 
in the living man. 

The soul is that vital, active principle in man which sees, 
hears, perceives, remembers, reasons, loves, hopes, fears, compares, 
desires, resolves, adores, imagines, and aspires. 

The word "soul," as used in the Scriptures, does not, in 
every instance, refer to the spirit aside from the body, but some- 
times refers to the whole man. 

Soul, Spirit, Mind. 

These three words are usually used synonymously. A man's 
spirit is his soul, as also is his mind. A critic could suggest some 
technicalities, but for practical purposes the three words may be 
considered synonymous. The word "soul," however, is the name 
commonly applied to a spirit that is, or has been, connected with 
a human body or material organization. But the word "spirit" 
may be applied to a spiritual being that has never been connected 
with a human body or material organization. An angel is a spirit. 
The soul of man is a spirit from God himself, and imperishable. 
It is a unit distinct from the body, over which death has no power. 

The word mind, however, when not used as synonymous, 
may be used to refer specially to the intellectual, thinking, and 
reasoning faculty or power of the soul or spirit. 

The spirit is the essential, immaterial self. The soul is the 
spirit when in the body; in other words, the spirit is called soul 



Satan, Hell, and Heaven. 19 

while it is incarnated in the human body or head. The mind is 
synonymous with soul, except we usually have in thought the 
soul in relation to the physical brain. Thus mind is soul, embrac- 
ing its perceptive and reasoning powers. Reason is of the soul — 
belongs to the soul. Brain is matter which possesses no power 
to reason. Matter produces matter, not reason. The soul being 
immaterial, produces that which is immaterial. Reason is im- 
material. Here is a difference between man and brute. Man's 
soul reasons. The brute does not. Man is governed by reason; 
the brute, by instinct. Instinct incites the brute to action — to 
move, to go and come, without any thought of improving its ways. 

The physical body — the material man — was made for the 
infinitely more important part, for the soul, and not the soul for 
the body. The proper relative positions of the soul and body are 
as principal and servant. 

The head of man is the earthly home of the soul. The brain 
is not only the center of the nervous system, but also of spiritual 
and intellectual life through the soul. 

It is never proper to speak of the mind or spirit as being 
tired or weary. The mind never gets tired, never weary. A spirit 
that is to live forever would not get tired in the first century. 
It is the brain that gets tired, fatigued, and "gives out." The 
mind is vigorous and active until we become unconscious in sleep. 

The nerves extend to and from the brain to all parts of the 
body, forming a most perfect and marvelous system of telegraphy, 
communicating as by a million wires with every hair's-breadth of 
the entire body of man. 

As there is no intellectual intelligence in matter, we believe, 
with others, that the human brain is the home and business office 
of the soul, and the nerves the sort of electrical wires by means 
of which the soul, by the mere power of its will, communicates 
with the world, and directs the body and all its parts. 

If, as theology teaches and enlightened Christians believe, 
the soul, after it has left its temporary home in the head and 
brain, is still an unimpaired spirit — intelligent, thinking, remem- 
bering, loving, reflecting, reasoning, etc. — surely then it pos- 
sessed all these desirable faculties while in the brain of man. 



20 Man: Body, Mind, and Soul. 

All our intelligence, sight, and hearing belong to the soul. 
The eye sees nothing; neither does the ear hear. These are only 
mechanical mechanisms, through which the soul sees and hears. 

Recognition and Growth of Soul. 

Owing to our constant custom of seeing, examining, lift- 
ing, weighing, and measuring all things with which we have to 
do, or that come under our consideration, it is very difficult, even 
impossible, without reflection, to conceive of and comprehend the 
existence of anything entirely without a material body. 

We are taught that God is a Spirit; that angels are spirits, 
that the souls of men are spirits; and that all spirits are imma- 
terial, having no material organism, no physical existence. 

The word "immaterial" refers to anything that exists without 
physical substance or matter, such as can not be seen, felt, weighed, 
and measured, as can material things. 

It is, of course, easy to comprehend the existence of any- 
thing that we can see, feel, weigh, and measure; but to satisfac- 
torily comprehend the actual, real existence of anything that is 
entirely immaterial, requires mental training, thought, and deep, 
mature meditation. 

Theological scholars speak and write of the soul of man as 
existing, as being. Angels are described as celestial beings with- 
out material bodies. Now, in what sense or manner can we com- 
prehend actual, real existence and life where nothing exists? We 
say that God is a Spirit. The little verb "is" implies — yea, as- 
serts — the existence of something. 

Our souls are immaterial spirits, and yet exist as really as 
though made of iron. Let your soul follow mine in this reason- 
ing, and it may not only better comprehend the nature of spirits, 
but be convinced that they, though composed of nothing mate- 
rial, yet are as real as though made of steel. 

A spirit is an immaterial, self-conscious intelligence, a spir- 
itual being, a self-identified personality, existing in spirit (not ma- 
terial), growing spiritually, and increasing in knowledge and power 
for good or for evil. 



Satan, Hell, and Heaven. 21 

All life, both material, organic, and spiritual, has its origin 
in infancy. Everything produces after its own kind, brings forth 
its like or successor in infancy, whether it be vegetable or animal. 
Thus the big, majestic oak of the forest scatters the seed in which 
the infant oak has its origin, and continues to grow in size, 
strength, and weight, adding oak, not hickory, to the infant oak, 
until it, too, becomes one of the mighty oaks of the forest. 

As of the oak, so of the material, organic man. He, too, 
is born in infancy, and increases in material substance, in vis- 
ible, tangible flesh and bones, until manhood. 

So, too, of the human soul. It is born an infant spirit, and 
grows and increases, not in flesh and bones, but in spirit, in the 
qualities and powers of an immaterial being. 

Thus everything increases and produces of its own kind, the 
infant oak drawing its support and growth from material sub- 
stances in the ground and the atmosphere. The infant man feeds 
on and draws his support from milk, bread, and meat. But the 
mind — the soul of man — being a spirit, feeds on things that are 
not material, as an increase of knowledge acquired by observa- 
tion, instruction, conversation, reading, and meditation. 

Some years ago the reader learned the A-B-C's, then to 
spell small words, then larger words, then to read, to write, and 
to figure in mathematics. Have you forgotten these acquire- 
ments? No. Have you knowledge still in your possession of 
all these things? Yes. Can you show, in material, any of these 
your acquired possessions? No. Have you a pocket-handker- 
chief? Yes. Can you show it in material? Yes. Are you sure, 
then, that you really have knowledge of the studies that you pur- 
sued years ago? Yes. 

You are right. You did acquire knowledge of letters, figures, 
spelling, reading, and writing, all of which still exist spiritually, 
and constitute, as it were, a part of your soul. 

You obtained, and still have possession of knowledge of many 
things. You know that you have such knowledge; but, knowledge 
being immaterial, you can not show it, as a pocket-handkerchief. 
It has become, by acquirement-growth, a part of the store of 
knowledge now belonging to your soul, but, being immaterial, 



22 Man: Body, Mind, and Soul. 

can not be seen nor felt, nor weighed nor measured, nor exhibited, 
as things made of material or matter. 

Ivove, whether proper or improper, whether moral or im- 
moral, is a part or sentiment of your soul, fitting or unfitting you 
for heaven. Love exists in and emanates from the soul, but can 
no more be found than the soul itself, and yet it exists spiritually 
as really as though it were gold or silver. 

An Infant Soul. 

A new-born infant soul possesses all the faculties of an adult 
soul, including the power of seeing, hearing, perception, remem- 
brance, reason, love, hope, fear, comparison, desire, will, adora- 
tion, imagination, and aspiration — all these in their most unde- 
veloped state. 

The infant soul feeds lightly on observations of the things 
that comprise its new surroundings. Spiritual growth being slow 
but sure, the soul of the child peers out through two so-called 
eyes, which, really, are windows in the wall of its house, to en- 
able it to look out and see what is going on, and what dangers 
may confront it. These little eye-windows see absolutely noth- 
ing; but the imprisoned soul within sees as the reader sees out 
through the window of a house. 

But we were about to say, the soul, peering out through 
these little eye-windows, soon begins to notice the nods and smiles 
of its nurse or mother, and erelong vigorously asserts its per- 
sonality and its twofold nature. 

Selfishness is always present in the infant soul, and usually 
is first to manifest itself. But the mother may notice passion as 
first in undue proportions. When these are manifested, it is time 
to begin to overcome and subdue such evil tendencies, first, by 
examples of kindness; but so soon as the child can talk and un- 
derstand, then by both precept and example. 

Inherited Character of Soul. 

As the little acorn contains the oaken germ, and transmits 
to the infant tree the specific, positive character and nature of the 
future big oak, so every infant soul of man inherits special tenden- 



Satan, Hell, and Heaven. 23 

ties of character, moral and immoral, honest and dishonest. Spe- 
cially lewd and unchaste tendencies of parental passions are in- 
herited by the child. One child inherits the evil qualities of the 
father, another those of the mother; but such evil tendencies are 
transmitted to both the soul and body of the child; and, unless these 
evil tendencies be overcome and changed by effective early moral, 
reformatory education, will develop controlling character inherited 
from at least one, if not both, parents. 

The oak has but one nature, and transmits that to its de- 
scendants. Every human being has two natures — animal and 
spiritual — and transmits both of these to their descendants. 

Inherited evil influences and tendencies from bad parents 
can not be eradicated, but may be largely overcome by increased 
moral growth of soul, obtained by a timely, ceaseless supply of 
moral and reformatory spiritual food, both as precept and example, 
during youth. 

But the timely supply of moral and reformatory food is very 
seldom, almost never, furnished by immoral parents. In such 
homes evil conversation and example outweigh and overcome 
all better influences, and the soul-growth and development is 
largely evil. 

Character of Increase of Soul. 

The character of the increase or development of soul will 
correspond, in some measure, with that of the influences on which 
it is fed. By this I mean that the character of the increased 
growth of the soul will correspond with the character of the 
mental food, whether it be moral, immoral, or merely intellectual. 
Intellectual growth may be large, without any moral grozvth. 

The quality of increase of soul will always be affected for 
good or evil in some measure by the nature and quality of the 
soul to which new growth is being added, it being difficult to 
build a pure, moral soul on an immoral, dishonest, or unchaste 
foundation. 

Education, learning, arts, and sciences, purely, do not reform 
men, nor make them in any way better morally. 



24 Man: Body, Mind, and Soul. 



Damaging Consequences of Evil Growth of Soul. 

While evil hereditary tendencies are a vast disadvantage to 
any soul, yet no less difficult to overcome, and more damaging in 
its results, is the early growth and development of soul fed on the 
unchaste, immoral, and adulterous jests about serious things, talk- 
ing or speaking lightly or jocularly of things about which no 
sensible, decent person would even smile, unclean and immoral 
remarks, jokes, anecdotes, and adulterous examples of a sinful par- 
ent, whether by father or mother. These establish the bad tend- 
encies and bad character of the young souls, and bring blighting 
curses upon souls yet unborn, so far-reaching and disastrous that 
all the evil, damning consequences will not be stopped before 
the great and final day of judgment at the end of the present dis- 
pensation. 

When parents are degrading their children by sinful words 
and example, they are at the bottom of the ladder of degradation. 

Sleep — Nature of. 

Sleep is rest, the condition of inactivity and repose in which 
the brain and entire nervous system share and recuperate. Sleep 
is the condition of rest and recuperation, during which there is 
more or less complete suspension of consciousness and of the 
power of voluntary action. It is an important normal condition, 
occurring periodically, indicating, specially, repose of the brain 
and nervous system. 

While man is awake, the constant activity of the soul (mean- 
ing the mind) and its mental operations keep the brain and, more 
or less, the whole nervous system active. This causes wear and 
tear of the nervous textures and deposits in them of effete, 
thrown-off, waste products proportionate to the work done. Thus 
a large amount of potential or physical energy is being constantly 
expended, and this, too, more rapidly than it is reproduced. 

Wakefulness is a specific, positive condition, in which energy 
is consumed more rapidly than it is restored. During this period 
of activity a portion of the animal tissues are worn out, and the 



Satan, Hell, and Heaven. 25 

waste, dead matter accumulates faster than it is carried off out 
of the way. 

Sleep is the opposite condition, the negative of awake, being 
a state of general repose, during which the expenditure of vital 
force and energy is reduced to the smallest amount possible in 
safety to life. The brain is now inactive, consciousness and will- 
power suspended. The movements of the heart, lungs, and of 
other organs that perform either dynamic or secretory functions, 
are each less active during sleep. 

Nutrition and restoration of the nervous tissues go on more 
rapidly than the wear and waste, so that there is an accumu- 
lation of vital force and energy preparatory for waking and the 
next period of activity. 

Cause of Sleep. 

Among the more distant causes of sleep may be mentioned 
the activity of the brain and nervous system, causing wear and 
tear exceeding, during wakeful activity, nerve-nutrition and 
restoration, bringing absolute necessity for a periodical cessation 
of physical activity, to avoid actual destruction of the brain and 
nervous system. 

But for the immediate cause of sleep, we think that is to be 
found in the diminished supply of blood in a fatigued brain. Ac- 
tivity brings increased supply of blood to any organ, and keeps 
up the supply; but after a time fatigue comes, first to one part 
of the brain, and then to another, the blood-supply is diminished, 
and sleep comes, first to one part of the brain, then to another, 
and ought to have its way. 

How Long to Sleep. 

Sleep is a physiological function of a healthy nervous sys- 
tem, and ought to continue, in each individual case, until the 
effete, wornout matter — portions of wornout tissue — is carried off 
by the proper channels (the kidneys being one of these), and all 
wear, waste, and energy restored. When, during sleep, all this 
marvelous work has been accomplished, sleep will have been sue- 



26 Man: Body, Mind, and Soul. 

cessful, and awaking occurs. An unreasonably short period of 
sleep, as four or five hours, is stated by some as sufficient time for 
complete recuperation; but in far more cases seven or eight hours 
are necessary to restore full bodily energy. 

Age, sex, and other considerations, as of temperament, cli- 
mate, habits, etc., have their influence. Thus, in childhood and 
youth, when the processes of bodily growth require specially large 
expenditures of energy, sleep needs be frequent and long-con- 
tinued. 

In adults (persons of full growth), where wear and tear only 
require to be restored, less sleep is required. But again, in old 
age, when repair is more slowly and imperfectly effected, more 
sleep is necessary to maintain health and vigor. 

When a person awakes after sleeping a sufficient number of 
hours, still feeling jaded, worn, and exhausted, there is indica- 
tion of disease and consequent failure of the animal textures to 
successfully do their work of reparation. 

Habitual "late nights'* and voluntary or forced loss of sleep 
contracts the habit of too short sleep, which, in time, is sure to 
be followed by nervous inability to sleep, insomnia, nervous 
prostration, loss of beauty of complexion and of flesh, brain ex- 
haustion, and — shall we say? — premature old age and, possibly, 
insanity. 

The average loss of one hour's sleep amounts to a loss of 
forty-five nights' sleep, of eight hours each, in one year, and will 
bring on nervousness, headaches, rheumatism, pale face, gray 
hair, and old age more rapidly than two hours added to each day's 
labor. 

Dreams — Cause of, etc. 

Dreams are usually a series of thoughts, feelings, and mental 
acts of the imagination occurring in sleep. The dreams of which 
we are most conscious occur when sleep is imperfect, and indicate 
that consciousness is still continued. In complete sleep there is 
probably an entire suspension of consciousness; but when sleep 
is imperfect there is some mental activity of which we are more 
or less conscious at the time, and of which we may or may not 



Satan, Hell, and Heaven. 27 

have remembrance on waking. The will controls the working 
of the intellectual faculties when we are awake. When we are 
asleep it fails to do so, and the perceptive powers are lessened; 
the mind no longer controlled from within, nor corrected from 
without; there is no government over the current of thought, 
and groups of images crowd upon it, rising apparently spontane- 
ously, and are visible for a few seconds, and then disappear. 

In dreams we perform, in our imagination, all the actions of 
active life, experience all sorts of mental emotion, and the rea- 
soning processes are sometimes remarkably clear and complete, 
taking up a series or train of thought on which the mind had 
been previously engaged during the preceding waking hours, 
intellectual efforts have been successfully made during sleep that 
had failed during the waking state. But this is uncommon. 

During imperfect sleep and dreams the cerebral hemispheres 
seem to be partially active, and the uncontrolled freedom of 
thought and imagination indicate deficiency of mental control. 

Most dreams take their character from and are traceable or 
referable to some preceding state of the mind, and are often modi- 
fied by the conditions of the health or some peculiar condition of 
the body and its feeling, or to the influence of other of the ex- 
ternal senses, or to a controlling thought or train of ideas that 
have recently occupied the mind, or to the reading or to events 
of the preceding day, any of which may produce dreams and mold 
their character. 

One of the wonders of the mind in dreaming is its remark- 
able power of rapid imagination. To accomplish in actual deeds, 
and to experience in fact all that the mind imagines in a dream, 
begun and completed in a few seconds, would take months and 
years of time and activity. We go to far, distant lands, make 
new homes, build mansions, make fortunes, buy farms, plant and 
harvest fields, make friends, visit and care for the sick, and bury 
the dead — any or all these things in a dream of a few seconds' 
duration. 

Dreams are not always traceable to the thoughts that have 
recently occupied the mind. Frequently, when the brain is asleep 
and the wonderful mind is released from the controlling power 



28 Man: Body, Mind, and Soul. 

of the will, it proceeds to resurrect old and forgotten memories 
of old-time friends, acquaintances, people, faces, words, occur- 
rences, and things that have not been thought of for years, show- 
ing that the mind is a marvelous spirit being, and that things that 
are supposed to be forgotten are only laid away and preserved 
in the mental storehouse of the spirit, and can be called into 
memory by the unrestrained power of the soul. 

Every-Day Evidences and Proof of the Existence 

of God. 

Everybody is confronted and surrounded by evidences that 
amount to the strongest proof of the Creator, whom we call 
God. The earth is an evidence, the ground on which we walk is 
evidence, the air which we breathe is evidence. Everything that 
we eat and drink is evidence; everything that we wear is evidence; 
every spear of grass is evidence, every tree, bush, and shrub is evi- 
dence. Every leaflet and leaf is evidence. The workmanship 
on every blade of grass and on every leaf is proof. The beautiful 
scalloping and coloring of every leaf is proof. The master work- 
manship, coloring, and remarkable beauty of every flower is 
proof. Birds and the coloring and beauty of their feathers is 
proof. Every living thing is proof. The rains and the rainbow 
are proof. The existence and marvelous mechanism of man him- 
self is proof. The fact that things are not made without a Maker 
is proof. The existence of all these is proof of the existence of 
a marvelous Creator, and, as creation can be accounted for in 
no other way, the Bible is proof. 

The wonderful, marvelous workmanship, superior taste, and 
exquisite beauty of form, shape, decoration, and finish is end- 
less proof that God created the world and all these things. 

God's visible works are all the proof of the existence of the 
Creator that was needed. But while each and all these declare 
the existence of an all-wise and all-powerful Creator, they neither 
name the Creator, nor establish his government and laws. There- 
fore God inspired prophets, and through them gave us the Bible, 
which tells us who made the world and every living thing, and 



Satan, Hell, and Heaven. 29 

declares God's authority, and establishes his government, laws, 
and penalties, to protect and guide his creatures. 

Man's highest conception of beauty is taken from the match- 
less beauty of God's works. When man wishes to make anything 
fancy, as a piece of dress-goods, wall-paper, or a carpet, he finds 
no pattern so pretty as a sprig, bud, leaflet, leaf, or flower; and 
the prettiest garment or dress ever made for a woman was not 
so pretty as the pluming dress of some birds which God has made 
and dressed. 

And yet, with all this multitude of proof, ask the Satan- 
blinded infidel where the big oak-tree came from, and he says, "The 
acorn.'* Then ask where the acorn came from, and he answers, 
"The oak." Ask again. Where, then, did the oak come from? and 
the answer is, as before, "The acorn." But where did the acorn 
come from? "O, I told you, the oak." 

And God says, "The fool hath said in his heart, There is 
no God." 

Ask him who knows whence the oak came from, and he will 
cite you to the second chapter of Genesis, where we are told who 
made the first oak. 

God's Organized Government. 

Man perhaps makes no mistake that strikes more boldly at 
the authority of God, none that is more unreasonable, and none 
that is more demoralizing and degrading in its consequences 
than the failure to recognize God's organized government in all 
its departments. 

Every nation has its laws, which command respect and obe- 
dience. No Government could exist without laws; and can any 
sane man suppose that the great Creator of this earth, with all 
its resources, original beauty, and natural wealth, has no entire 
system of government and definite laws to govern the beings he 
has made? And yet, if we may judge men by their conversa- 
tion, their words, and by their deeds, the conclusion will be that 
a large per cent do not recognize God's government. 

Suppose that men were to publicly proclaim that the laws of 
God, though designed to govern the people and protect their 



30 Man: Body, Mind, and Soul. 

property and rights, are not binding, that they restrict the liberties 
of the people, and therefore ought not to be obeyed ! And behold, 
this is what millions of men and women do every day with refer- 
ence to God's laws by their deeds and by words. 

But God has declared his government and laws through his 
prophets, and by Christ and the apostles, which are the standard 
by which the impenitent wicked will be condemned and the peni- 
tent and pardoned justified. 

We have complete and ample evidences of the existence of 
the regularly-organised government of God, designed to regulate 
the spirits and deeds of mankind. 

A general government of a people always implies laws, as 
there can be no government without laws. These we have in the 
Ten Commandments and other Old Testament laws, and in the 
teachings of Christ and the apostles. Then, as there can be no 
law without a penalty, the New Testament provides penalties. 
Penalties imply punishment; the Scriptures declare punishments. 
Punishment implies a place of punishment; the Scriptures de- 
clare hell to be the place. A place of lawful punishment implies 
a judge. The Scriptures declare that Christ the Lord is the 
Judge of all mankind. A judge implies a judgment-day. The 
Scriptures declare that there will be a day of judgment, when all 
mankind will be judged and sentenced. Sentences imply both 
penalties and rewards, or awards. The Scriptures declare that 
heaven is the place where rewards will be paid to the righteous, 
to the souls which have repented, been pardoned, loved God's 
laws, and endured privations for Christ's sake, where back pen- 
sions for hardships in life arising out of the unequal and unjust 
distributions of the good things during life on earth will be paid 
to the pardoned and redeemed of mankind. 

God's Law Compared with Man's. 

Observe the wonderful generosity of God's law, which gives 
man his whole natural human lifetime in which he may repent 
and be pardoned. Compare this with man's law, which punishes 
for every offense, without any specific provision for escape from 



Satan, Hell, and Heaven. 31 

punishment by repentance and reform. Again, observe, man's 
law punishes a man by confinement at hard, unpaid labor in a 
penitentiary for entire life, as long as he lives, thus taking from 
him every remaining hour of his human life; and to this severity 
men say Amen! 

But God, in marvelous kindness and amazing mercy, allows 
a man to go on and on during a long life in unrestrained disobedi- 
ence and sin, giving him, though an outlaw, all the years of his 
life to repent and reform; but when, after all this amazing, mar- 
velous mercy, the man dies sinful, as he lived, and God consigns 
his impenitent, heartless soul to hell for eternity, wicked, ungodly 
men say that such long punishment is unjust! 

Whosoever thus criticises God's law makes himself judge, 
and sets up in judgment against God. 

To disregard and throw off the restraints imposed by God's 
law is to accept the rule of Satan and sin. It has been tried on a 
large scale. History shows that, at one time, in France, God's 
laws were disregarded, and atheism became the controlling power, 
and that it was then proven to the world that, to throw off the 
restraints which God's laws impose, is to accept government 
under the most wicked and cruel of tyrants. Terrible, awful, were 
the scenes enacted in France when, at one time, God's law was 
trampled under foot, and atheism w r as the controlling power. 

But, on the other hand, faithful obedience to all God's laws 
would do away with all evil, all sin, all enmity, and establish uni- 
versal honor, friendship, and love, and, withal, make this world 
very, very like heaven itself. 

All Linked Together by a Chain of Links of 
God's Words. 

The Scriptures teach the actual existence of the personal 
devil (Satan), of a located hell and the everlasting punishment of 
the wicked, a located heaven and the everlasting happiness of the 
pardoned and redeemed, the second coming of Christ to judge 
the world, the coming of the day of judgment, the resurrection of 
all the dead to be sentenced, and the destruction of the world. 



32 Man: Body, Mind, and Soul. 

All the above is Bible Scripture, all from the same authority, 
and all equally taught by Christ, and subsequently by his apos- 
tles. To accept one of these teachings and deny another is dis- 
puting and rejecting the authority of Christ and his apostles. 
In other words, to dispute the existence of the personal Satan 
or of hell, or of the coming resurrection, or the coming of the 
day of judgment, is equivalent to disputing Christ, as he has 
declared each and all these things. All these were taught by 
Christ and the apostles, and are proven by a chain of Scripture 
evidence stronger than any chain that can be made of iron or 
steel or brass or silver or gold — by a chain whose links are God's 
words, extending through all the Bible teachings on the subjects. 

Why God Does Not Convert the Sinner. 

As to why God does not convert the wicked, and thereby 
put a stop to their evil works, is a question in the minds of many 
people. 

There are things that God either can not, or will not, do. 
God will not commit sin, will not do wrong, will not violate his 
own laws; and therefore he can not convert the sinner against 
his own will. 

In the creation of man, God bestowed upon him the mag- 
nificent gift of free-will, or freedom of will, of choice; personal 
moral power of choice of conditions, circumstances, and things. 
This power of freedom of will, of choice, as between good and 
evil, is what makes man personally responsible to God, both for 
whatever he does that is morally wrong, and for neglect to do 
what he ought to do. 

This power of choice man possesses as a Divine gift. With- 
out this free-will man would be a mere machine, governed en- 
tirely by a stronger power. But as God has made man, he can 
always, under all circumstances, exercise his freedom of will, and 
choose, except possibly a case of force and violence. 

God never interferes with man's free-will, therefore he can 
not convert the wicked. To convert a sinner it would be neces- 
sary to overcome and overpower his freedom of will, by the force 



Satan, Hell, and Heaven. 33 

of superhuman power. This would be a violation of God's law. 
God's Holy Spirit may "strive" to induce a sinner to repent, but 
will not use moral influence so strong as to amount to overpower- 
ing force. It is the sacred duty of every human soul to heartily 
appreciate this gift of free-will power, and to use it at all times, 
in harmony with God's laws, to do good, and no evil. 

It was by the wicked, sinful misuse of this power that Adam 
and Eve chose to hearken to the advice of Satan, and disobey 
God, and thereby fell from grace, becoming dishonest and sinful, 
and transmitted their fallen, sinful nature to their children, and 
thereby the great curse of sinfulness fell upon all mankind by 
inheritance. 

Heaven and the Citizens. 

Heaven, to which this article refers, is that portion and place 
in infinite space in which God gives immediate manifestations 
of his power and glory. The eternal home of blessed spirits, 
and of souls of the pardoned and redeemed of mankind. The 
special seat of the glory of the Father, Son, and Holy Ghost, 
where angels minister to the Most High, and redeemed souls 
abide in perpetual adoration and glory. 

Take a Concordance and a Bible, and search the Scriptures, 
as others have done, for all that is said about heaven, and you 
will be surprised to find so much about that future abode of the 
redeemed. Heaven is a fundamental doctrine of the Bible, both 
of the Old and the New Testaments. 

The unbiblical idea that heaven is everywhere and nowhere 
is a concoction and a deception of Satan, and is the doctrine 
taught by the infidel — by people who do not believe that there 
is a heaven. To disbelieve in the existence of a located, embodied 
heaven, is to disbelieve in the Bible, as the Scriptures declare the 
existence of heaven as clearly as of God himself. 

D. L,. Moody, the evangelist and man of God, said: "I re- 
member, soon after I was converted, an infidel got hold of me, 
and he wanted to know how it was that when I prayed I always 
addressed my prayer as if God was above me. He said that God 
was in one place as much as in another — that God was every- 

3 



34 Man: Body, Mind, and Soul. 

where. I did not know much about my Bible then, and I must 
confess I was a little confused the next time I went to pray, and 
it seemed as if I was praying to space — just to the air; and it 
seemed as if I had n't any one to pray to. I could not locate God. 
But since I have got better acquainted with my Bible, I find that 
it is right for us, when we approach the throne of mercy, to locate 
God." Perceive how the devil uses his human agents, this in- 
fidel was one of Satan's agents, and was pretending that he be- 
lieved God to be everywhere. 

The Lord Jesus has taught us to pray, "Our Father which 
art in heaven'" — not on earth, nor everywhere, but "which art in 
heaven" When King Solomon dedicated the Temple at Jeru- 
salem to God, he prayed, "Hear Thou in heaven, Thy dwelling- 
place." (i Kings viii, 13.) God says, "Then will I hear in heaven 
and forgive their sin." (2 Chronicles vii, 12.) And Moses prayed, 
"Look down from Thy holy habitation, from heaven, and bless 
Thy people in Israel." (Deuteronomy xxvi, 15.) God is a person, 
and must have a dwelling-place. Christ our Savior is a person, 
and has, too, his dwelling-place in heaven, along with the God 
the Father. 

The Bible clearly teaches that heaven is the habitation — the 
dwelling-place, the home — of God the Father, and of Christ the 
Son, and of angels; and that there is rejoicing among the angels 
in heaven when even one sinner repenteth here on earth. 

It is clearly taught in all parts of the Bible that no unclean 
thing can enter into heaven. Jesus Christ said, "If ye die in your 
sins, where I am ye can not come." 

From first to last — from Genesis to Revelations, inclusive — 
the whole Bible clearly teaches two future states, and the final and 
everlasting separation of the wicked and the pardoned — the im- 
penitent and the timely and truly penitent. 

The Bible expressly and unmistakably declares that no liar, 
no drunkard, no adulteress, no fornicator, no adulterer, no person 
who taketh the name of God, or Christ Jesus the Lord, in vain — 
that none of these can enter heaven. And God has pronounced 
a curse against another and numerous class of men. He says: 
"Woe be to the man that pntteth the bottle to his neighbor's 



Satan, Hell, and Heaven. 35 

lips!" Hell awaits all persons belonging to the above list, and 
others whom I have not enumerated ! 

O! how glad I am that this separation is to come, and that 
we are not to be always tormented by the presence, influences, 
and works of the wicked! 

That there is a state of future happiness for God's people, 
both reason and Scripture indicate. Even among the heathen 
there exists a general idea or notion of happiness after death; 
yet these people have had only the light of nature to teach them 

We find, on examining the mind of man, evidence that there 
is a natural desire after happiness; a desire for a degree and 
measure of happiness that is not attained in this life. It is also 
easily observable that in this life there is an unequal distribution 
of things, which makes the providence of God very intricate, even 
unjust, if there be no future state, or states, where wrongs are 
corrected. Justice and equity, to be secured by a righteous pro- 
portionment of rewards and punishments, demand a heaven, a 
hell, and a day of final judgment, and an infinitely wise and just 
Judge, as Christ, to preside over the final destiny of every human 
soul; a Judge knowing the works and the hearts of all, and capable 
of assigning each to that place most nearly merited by the char- 
acter of the individual soul. 

The New Testament Revelation puts the question as to a 
future state beyond all reasonable doubt. God has promised it. 
Read 1 John ii, 25, and v, 11. James i, 12, gives us some inti- 
mation of the glory of heaven. (1 Peter iii, 4, 22.) Revelation 
iii, 4, declares that Christ hath taken possession of heaven for us 
(John xiv, 2, 3), and informs us of some already there, both as to 
their bodies and souls. See Gen. v, 24; 2 Kings ii. 

Heaven is to be considered as a place, as well as the state or 
condition, of the blessed. It is expressly so termed in Scripture 
(see John xiv 2, 3), and the existence of the body of Christ, and 
those of Enoch and Elijah, is a further proof that heaven is a 
place. For if it be not a place, where can these bodies be, and 
zvhere will the bodies of the saints exist after the resurrection? 
Just where this place is, however, can not be located as a city on 
earth. 



2,6 Man: Body, Mind, and Soul. 

Surely there is room enough for heaven — for a vast heaven, and 
a big hell too. Can any men measure the extent of the universe? 
It is, so far as we know, as endless as eternity. Why, then, quibble 
about where heaven is located? Be assured, skeptic, that there is 
room plenty for both heaven and a broad, capacious hell, with 
space for all unpardoned sinners! 

The Scriptures represent heaven as a substantial, embodied 
reality, and its citizenship a kingdom of the redeemed of mankind, 
having its eternal abode in a sphere of its own, which will be truly 
"a new earth." 

Heaven, we are abundantly assured, is a place of inexpressible 
joy. The names given to it are proof of this. Heaven is called 
"paradise" (see Luke xxiii, 43); "Light" (Rev. xxi, 23); "a 
building and mansion of God" (2 Cor. v, 1 ; John xiv, 2) ; "a city" 
(Heb. xi, 10, 16); "a better country" (Heb. xi, 16); "an inherit- 
ance" (Acts xx, 32); "a kingdom" (Matt, xxv, 34); "a crown" 
(2 Tim. iv, 8); "glory" (Ps. lxxxiv, 11; 2 Cor. iv, 17); "peace, 
rest, and joy of the Lord" (Isa. lvii, 2; Heb. iv, 9; Matt, xxv, 
21, 23). 

The joy and felicity of heaven will consist in freedom from all 
evil, both of soul and body (Rev. vii, 17), and in the enjoyment 
of God as the chief good; in the company of angels and saints; 
in the study of the extent and marvelous creations of God, and in 
perfect holiness and growth in knowledge (1 Cor. xiii, 10-12). 

Degrees of Glory in Heaven. 

As to degrees of glory in heaven, we feel sure that the Scrip- 
tures expressly declare for degrees of happiness. See Dan. xii, 3 ; 
Matt, x, 41, 41; also, Matt, xix, 28, 29; Luke xix, 16, 19; Rom. 
ii, 6; 1 Cor. iii, 8; also 1 Cor. xv, 41, 42; 2 Cor. v, 10; and Gal. vi, 9. 

The Scriptures speak of heaven as a place of rewards for 
obedience to God, for Christ's sake; and let no one vainly suppose 
that he or she may spend a large or considerable part of this life 
in sin and disobedience, and then obtain pardon and receive as 
great reward as though life had been spent in the service of God. 
The Scriptures do not justify any such unreasonable expectation. 
While it is possible that the old sinner may repent and be par- 



Satan, Hell, and Heaven. 37 

doned, his shriveled, damaged soul will not be capable of nearly 
so much joy as it would have been, had it prepared for heaven 
at an earlier day. The Scriptures teach no unreasonable thing. 

Shall We Know Each Other? 

The question has been proposed, whether the saved shall 
know each other in heaven. 

The arguments in favor of recognition are taken from those 
instances recorded in Scripture, in which persons, who had never 
seen one another before, have immediately known each other on 
meeting in this world, by a special, timely Divine revelation given 
to them, in like manner that Adam knew Eve. (Gen. ii, 23.) We 
read, also, that Peter, James, and John knew Moses and Elias. 
(Matt, xvii.) Christ also represents the redeemed from all nations 
as sitting down with Abraham, Isaac, and Jacob in the kingdom 
of heaven. (See Matt, viii, 1 1 ; Luke xiii, 28-30.) 

Such Scriptures justify the belief that the saints and redeemed 
shall know one another in heaven when joined in the same 
assembly. 

Again, recognition may be proved by the apostles' words in 
2 Cor. i, 14; Phil, iv, 1, and especially 1 Thess. ii, 19, 20. "What 
is our hope, or joy, or crown of rejoicing? Are not even ye in 
the presence of our Lord Jesus Christ at his coming? for ye are 
our glory and joy." This teaches that they shall know one 
another; and consequently they who have walked and worked 
together on earth, in the ways of God, and have aided one another 
as relatives and intimate Christian friends, especially in the latter 
capacity, shall bless God for the mutual benefits that were received 
on earth, and shall know each other when again joined in heaven. 

That every soul in its future state, whether in heaven or in 
hell, whether saved or lost, will possess the power of personal 
recognition, is taught in the following Scripture, in the words of 
Christ himself : "There was a certain rich man, which was clothed 
in purple and fine linen, and fared sumptuously every day: and 
there was a certain beggar named Lazarus, which was laid at his 
gate, full of sores, and desiring to be fed with the crumbs which 
fell from the rich man's table : moreover the dogs came and licked 



38 Man: Body, Mind, and Soul. 

his sores. And it came to pass that the beggar died, and was car- 
ried by the angels into Abraham's bosom : the rich man also died, 
and was buried ; and in hell he lifted up his eyes, being in torment, 
and seeth Abraham afar off, and Lazarus in his bosom. And he 
cried and said, Father Abraham, have mercy on me, and send 
Lazarus, that he may dip the tip of his finger in water and cool my 
tongue, for I am tormented in this flame. Abraham said, Son, 
remember that thou in thy lifetime receivedst thy good things, and 
likewise Lazarus evil things ; but now he is comforted and thou art 
tormented. And besides all this, between us and you there is a great 
gulf fixed; so that they which would pass from hence to you can 
not ; neither can they pass to us that would come from thence. Then 
he said, I pray thee therefore, father, that thou wouldst send him 
to my father's house, for I have five brethren; that he may testify 
unto them, lest they also come into this place of torment. Abraham 
saith unto him, They have Moses and the prophets; let them hear 
them. And he said, Nay, Father Abraham, but if one went unto 
them from the dead, they will repent. And he said unto him, if 
they hear not Moses and the prophets, neither will they be per- 
suaded though one rose from the dead." 

Behold the above Scripture clearly teaches that the inhabitants, 
both of heaven and hell, retain fully their intellectual power of 
memory, reason, reflection, regret, etc. Father Abraham reasoned 
with the lost soul of the once rich man, assuring him that if the 
impenitent on earth will not listen to Moses and the prophets, which 
means, that people who will not believe the Bible, would not believe 
though warning be sent from the dead. 

If the immortal soul of man is not, or does not include, his 
mind, it would lose its own personal identity when separated, by 
death, from the human body. In other words, if man's soul is de- 
pendent for knowledge on brains, knowledge would die with brains. 
But of mind — all human memory and recognition is of and by mind. 
No man can recognize himself, and be sure of his own identity — of 
his sameness — without the use of his mind. 

Some one has said : "The evidence of personal identity or 
sameness of a rational being, is self-consciousness ; by this every one 



Satan, Hell, and Heaven. 39 

is to himself what he calls self, without considering whether that 
self be contained in the same or various substances." 

Thus it matters not whether this self — the immortal soul — be 
contained in its temporary home of flesh and blood, or otherwise, 
memory will always be present and able to recognize and identify 
itself. The mind of the soul, reflecting upon itself, will quickly 
recognize as its own, previous knowledge, memories, affections, and 
experiences (O how many and how sad some were), and abundantly 
recognize sameness of personality — of self. Human recognition of 
any person or thing is accomplished through foregoing and still ex- 
isting knowledge and memory. Turning the mind of the soul upon 
itself, memory of its own past life, works, deeds, experience, and 
its likes and dislikes — love and hatred — will never fail to enable the 
soul to identify itself, wherever it may be. Therefore the soul's 
change of location, habitation, and dress; as, from this corruptible 
(destructible) flesh and blood, to an incorruptible (not destroyable) 
body, will never prevent heavenly recognition ; no, never. 

To deprive the soul of the power of memory would rob it of 
all self-consciousness, and all power of personal self -identification, 
and degrade the soul down to idiocy ; and would be equivalent to an- 
nihilation. Unless the mind — either the objective or the subjective, 
so-called, accompany the spirit of man, either as the soul itself, or 
as an all important part thereof, the soul, were it to pass through 
the pearly gates into heaven, could not tell the Lord whether it 
formerly belonged to Smith or Brown; nor who was its father, 
mother, brother, or sister on earth. Nor whether it had been a de- 
vout minister of the Gospel of Jesus Christ ; or a servant of Satan ! 
Such an unbiblical, know-nothing condition would rob heaven of 
all glory for mankind. 

But I entreat you, believe that you have a soul now, and it is 
mind. It is no serious difference whether one believes that man 
is endowed with one, or with two minds — one for this life-time, 
and one for eternity. Whether he possesses a dual mind or what 
is practically equivalent to two minds, called, respectively, the ob- 
jective and the subjective minds, provided he believes mind is the 
soul. The objective being the mind of which the brain is the organ, 



40 Man: Body, Mind, and Soul. 

and especially suited for use during the present life-time; and the 
subjective mind being that intelligence which is most manifested 
when the brain is asleep and entirely at rest. The subjective mind 
is supposed to be the organism of the immortal soul; and not at all 
dependent upon a physical organ, and being, it is said, endowed with 
endless memory and all the faculties, except one, possessed by the 
objective mind. Recent psychologists hold that it is especially 
adapted to a disembodied existence, and for life and usefulness in a 
sphere much higher than this. And, it is argued, that, as the facul- 
ties of the subjective mind are not generally useful during this life, 
they are intended for a life beyond the grave. If such facts can be 
proven, why object to this quite recently discovered subjective mind, 
for the soul ? 

Remarks and comments on belief, faith, and hope, and opposi- 
tion thereto. Of all the sources of peace, comfort, happiness, and 
joy; and of all things that lighten burdens of toil, disappointment, 
betrayal, cruelty, poverty, sickness, sorrow, grief, and distress, there 
is, perhaps, no other source of consolation that contributes so much 
to human happiness, as the Christian's belief, faith, hope, and expec- 
tation of seeing the Savior, and of seeing, knowing, and everlast- 
ing association with loved ones in a world without trouble and 
without end. And this hope and confident expectation is fully jus- 
tified by the teachings of Scriptures, which, when heartily accepted 
and adopted as one's unfailing guide and rule of life, are always at 
hand — always present — always ready and waiting to encourage, 
console, cheer, and stimulate, by the many sacred promises of an 
end to betrayal, loss, sickness, sorrow, grief, distress, and death; 
and of an endless reunion of all worthy loved ones, and uninter- 
rupted, everlasting peace, comfort, and joy in a future abode. 
These are some of the fruits of Christian belief, faith, and hope. 
It is a fortune that can not be bought with money ; no, there is not 
money enough in the whole world to buy belief, faith, and hope 
such as are possessed and entertained by unknown thousands of the 
poor and needy, the half-clothed, and the destitute and hungry, but 
believing, trusting, hopeful followers of Him who has, by His own 
examples and works, shown mankind how to live, work, endure, 



Satan, Hei*i*, and Heaven. 41 

and pray, being always governed by love of right and hatred of 
wrong. All these Christ did, and even when suffering and tor- 
mented by His enemies, while in the agony of death, He prayed 
for the men who were destroying His body, but could not destroy 
His soul. 

Of all the cheats, defrauders, thieves, burglars, and robbers 
on earth, there are, perhaps, none whose evil works extend so far 
into the future, none so cruel, and none who inflict so great loss to 
humanity, as him who, by discouragement, opposition, or other 
means, deprives and robs one of Christian belief, faith, hope, and 
expectation. There is no other robbery so cruel and yet in its conse- 
quences none more common. I have good reason to believe that 
in at least hundreds of thousands of homes in the United States, 
there are men and women who are either depriving or robbing chil- 
dren and others of this greatest consolation and most enduring 
blessing of human life. 

Recently a banker said to me: "My wife has so much relig- 
ion now that I can hardly live with her." A mental monstrosity, 
entirely perverted, selfish, narrow-minded, money-loving, time and 
devil serving, loving evil and hating good; such men are too des- 
perately wicked to at all appreciate, in the Christian character of 
their wives, the choicest, best, and most sacred principles and ele- 
ments of the highest, purest, and noblest womanhood. 

There are many thousands of such women as the banker's un- 
fortunate wife — women of pure souls — who have made well trodden 
paths to houses of prayer, and are tramping, tramping to the elevat- 
ing prayer-meetings, while their husbands tramp, tramp, tramp, 
to the clubhouse, the card-table, the saloon, and to other kindred 
places of vice and degradation. 

Just now my mind begets and suggests a practical proposition to 
all mankind; it is, that every Christian is a good person; and that 
no bad person is a Christian. If this proposition be true, make it a 
maxim, and henceforth encourage and help all humanity — every- 
body — to be Christian ; and to heartily believe that we shall know 
each other in a future world. 



42 Man: Body, Mind, and Soul. 

Hell and the Citizens. 
Hell — Greek, Hades; Hebrew, Sheol. 

The word Hell, as used in the Old and New Testaments, 
means the place where God punishes the wicked. Attention is 
directed to the meaning of four distinct words used in the Greek 
and Hebrew Scriptures — Hades, Sheol, Tartarus, and Gehenna. 

Originally, from the earliest times, the region of the disem- 
bodied souls of the dead was called Hades by the Greeks, and 
Sheol by the Hebrews. This region of souls (disembodied — 
separated from their material bodies) was supposed to be a vast, 
deep, dark, gloomy cavern or "pit," located in the bowels or 
near the center of the earth, and was spoken of as "the house 
of Hades," just as Christ referred to heaven. He said, "In my 
Father's house are many mansions," thus calling or referring to 
heaven as a house. Hades (hell) was vast, and the darkness and 
ghostlike scenes rendered it most horrible. So large, so vast in 
extent was Hades, as to be better comprehended by expressions 
such as "the lower regions" and "the lower world" — so large as 
to be called "the lower world." 

The nearest surroundings of Hades, or "the house of Hades," 
fittingly correspond with its headquarters, rough and rocky 
grounds, covered with weeping-willows, persephone, and other 
fruitless and hateful trees, and thorny, prickly brush. 

The doors of "the house of Hades" were always open — day 
and night — to receive the souls of the dead; but carefully guarded 
by Cerberus, a powerful, many-headed dog, who kindly admitted 
all who would enter, but allowed none to escape. 

Such was Hades, Sheol, or Hell, in which all the souls of the 
dead were confined. 

And yet, notwithstanding this description, "the lower world," 
or "the house of Hades," was supposed to be in part the miserable 
prison of the wicked, and in part the happy abode of the blessed. 

The word Hades was so used by classic writers — by the best 
writers of early times — who employed it to denote the region of 
the souls of the dead, which they believed was, as stated above, 



Satan, Hell, and Heaven. 43 

in part the wretched prison of the wicked, and in part the com- 
paratively happy abode of the blessed. 

The Hebrew Sheol was sometimes used without reference 
to any separation between the righteous and the wicked, but at 
other times so used as to clearly mark a supposed separation. 

From the above records the reader will perceive that neither 
Hades nor Sheol have any reference to a grave proper, or burial- 
place, as some have supposed; and will notice, too, the wide dif- 
ference between the small, shallow, narrow, and short "pit," in 
which a human body is buried, and the Hades, Sheol, or Hell, 
described above. 

The Greeks, Hebrews, and other people of antiquity ex- 
pected but little happiness for the blessed in Hades, as compared 
with the Christian's high, exalted views of the state and inex- 
pressible glory that is believed to await the redeemed in heaven. 
But these exalted views are justified by the teachings of the incar- 
nated Son of God and his apostles. 

The Greeks and the Jews were agreed as to the region and 
abode of the souls of the dead, but differed widely in belief as to 
a future deliverance from Hades. The Greeks did not believe in 
a future resurrection, and so had no hope of deliverance. But 
the Jews firmly believed in a future resurrection from Sheol, their 
hopes being based on Old Testament prophecies found in Isaiah, 
Hosea, and Daniel. Thus the Old Testament (there was no New 
Testament in the times referred to) prophecies of a future resur- 
rection gave the Jews comforting hopes that the Greeks and 
heathen nations did not enjoy. 

The other two words, Tartarus and Gehenna, are very spe- 
cific or definite, and strictly mean the place of Divine punishment 
after death. 

It has been the general, almost unanimous, opinion that 
Hades is the place of an intermediate state between death and 
resurrection, divided into two parts, one the comfortable abode 
of the blessed, and the other the wretched place of the lost. 

I do not mean to say that Christianity locates hell in the 
bowels of the earth, as did the ancients, but believes that hell 
really exists somewhere in the vast, endless space. Christianity 



44 Man: Body, Mind, and Soul. 

draws a definite separating line through Hades, and calls one 
part hell, and the other heaven, or paradise. 

In support of this Scripture view, reliance is placed on Christ's 
parable of Dives the rich man, and Lazarus the beggar, in which 
he represents Dives as tormented after death in Hades (hell), and 
Lazarus as happy in the society of the saved, and a great, impass- 
able gulf as separating the saved and the lost — making absolute 
separation. 

Christ, in declaring the consequences that would follow 
Capernaum's neglect of its privileges, contrasted Hades with 
heaven, as showing the torments of one and the happiness of the 
other. And again, in referring to the future welfare of his Church, 
he promised that the gates of Hades (hell) should not prevail 
against it. 

Both Christ and the apostles drew the line between hell and 
heaven, showing unmistakably the entire, absolute separation erf 
the good and the bad in the future states. 

Human reason teaches and foreshadows two future states of 
existence after this life. The fact is, future states are an absolute 
necessity to justice — to correct wrongs that are not, and can not be, 
equitably adjusted during the continuance of this life. 

In this sentiment both enlightened human reason and Divine 
law are in accord. 

All religions suppose a future state after this life; and all have 
their hell, or place of torment, in which the wicked are to be pun- 
ished. The Jews, the Mohammedans, and the ancient and modern 
heathens all believed in a future state of life and punishment. 
Notice, then, it is not a doctrine peculiar to Christianity, but the 
common belief, founded in the reason and conscience of mankind, 
long before the Christian religion. 

As to the nature of the punishment to be inflicted upon the 
wicked we can form some idea from the Scriptures. Hell is called 
a place of torment (Luke xvi, 21); the bottomless pit (Rev. xx, y6)\ 
a prison (1 Peter iii, 19); darkness (Matt, viii, 12, and Jude xiii); 
iire (Matt, xiii, 42, 50) ; the worm that never dies (Mark ix, 44, 48) ; 
the second death (Rev. xxi, 8); the wrath of God (Rom. ii, 5). 

According to several passages of Scripture there will be dif- 



Satan, Hell, and Heaven. 45 

ferent degrees of punishment in hell. (Luke xii, 47; Rom. ii, 12; 
Matt, x, 20, 21; and Matt, xii, 25, 32; Heb. x, 28, 29.) 

All this, too, is in harmony with sound and enlightened hu- 
man reason. v 

God is absolutely just, and will regard the measure of the 
wicked works and deeds, and the condition of the hearts — the 
souls — of men. 

It is generally believed by the Protestant Churches that pun- 
ishment is to be eternal, as in the Scriptures the same words that 
are used to express the everlasting — the eternity of the happiness 
of the saved — are also used to express the everlasting — the eternity 
of the misery of the wicked; and we can- see no reason to believe 
that the same words express widely different meaning when used 
in the same connection. Clearly the separation of the pardoned 
and the unpardoned is to be everlasting. 

Satan and His Agents. 

Satan is a Hebrew word, and signifies an adversary, or 
enemy. The word Devil is from the Greek word Diabolus, and 
means about the same as Satan. Devil is the name applied to 
Satan's human agents. 

The devil, or Satan, is described in the Scriptures as the 
leader of the fallen angels, and the arch-enemy of God and man. 
His general object is to break the bonds of love and communion 
between God and man, and the bonds of confidence, truth, and 
love which bind men to each other. 

It is believed that Satan is a fallen angel, who, with his com- 
pany of followers, was expelled from heaven. That God cast him 
down from thence for the punishment of his pride; and that by 
his malice and envy, sin, death, and all other evils, came into the 
world; and that it is by the permission of God he exercises a 
government in the world over other fallen angels, and over the 
souls of as many of mankind as he and his angels, aided by recruits 
from among men and women, are able to deceive and destroy. 

That there is a personal devil there can be no reasonable 
doubt. In Revelation xii it is stated that "there was war in 
heaven" between Michael and his angels on the one hand, and 



46 Man: Body, Mind, and Soul. 

the devil and his angels on the other. It says: "And the great 
dragon was cast out, that old serpent, called the devil, and Satan, 
which deceiveth the whole world; he was cast out into the earth, 
and his angels were cast out with him." (Rev. xii, 7-9.) 

Jesus said to his disciples: "I beheld Satan as lightning fall 
from heaven." (Luke x, 18.) 

All Scripture accounts of Satan and his power imply spiritual 
nature and spiritual influence. The most reasonable conclusion, 
therefore, accords with the Scriptures — that Satan is a spirit, an 
arch-leader of fallen angels, a rational creature, superhuman in 
wisdom, power, and energy, and once was one of the princes of 
heaven. 

As to his existence and personality, were it not for the bene- 
fit of persons who have not successfully searched the Scriptures, 
it would be a waste of time to prove that, in various degrees of 
clearness, the personal existence of Satan, as a spirit of evil, is 
revealed many times in Scripture. All such qualities and actions 
as can indicate personality are attributed to him in words and 
language that can not be explained away. 

The word Satan is used as referring to an adversary, in a 
general sense, in 1 Sam. xxix, 4; 2 Sam. xix, 22; 1 Kings v, 4, 
etc. It is also used in the Old Testament as a proper name or 
title, at least four times, as in Job i, 6, 12; also Job xi, 1; Zach. 
iii, 1; and in 1 Chron. xxi, 1. 

The New Testament is full of allusions to the personality and 
the agency of Satan; and his bad character is expressed and pic- 
tured in unmistakable words, because he is the adversary of the 
kingdom of grace which Christ came to establish. Christ's is a 
kingdom of light. Satan had, long before Christ came, established 
on earth a kingdom of darkness, and is determined not to lose his 
power over duped and damned subjects. 

He is called by the following titles: Tempter (1 Thess. iii, 5); 
Beelzebub and Prince of Devils (Matt, xii, 24); The Evil One 
(Matt, vi, 13; and Matt, xiii, 19, etc.); as a Spirit (Eph. ii, 2); 
Prince of this world (John xii, 31; also xiv, 30, and xvi, 11); God 
of this world (2 Cor. iv, 4); the dragon and the serpent (Rev. xii, 
9, and xxii, 2). 



Satan, Hell, and Heaven. 47 

It is not stated definitely in the Scripture account of the 
disobedience and consequent fall of Adam and Eve, that the ser- 
pent who tempted Eve was the devil, or his agent. The first inti- 
mation that the serpent was Satan, is found in the Book of Wis- 
dom ii, 23, where St. John says, "That old serpent called the devil." 
(Rev. xii, 9.) 

No doubt the serpent was Satan, as the words and argument 
that Scripture says the serpent used to tempt Eve agree exactly 
with the lying character of Satan. 

Now, reader, in all future considerations of Satan or the 
devil let it be borne in mind that he is not only an intelligent 
Spirit, but also the champion and leader of hosts of other fallen 
angels, who, too, are highly intelligent spirit beings, each possess- 
ing individuality, and all working spiritually for the deception, 
degradation, and final destruction of the souls of men and women. 

As to his ways and methods, all these are well calculated to 
deceive men, women, and children; and to entice them into im- 
moral, impure, dishonest, deceitful, and ungodly lives. To accom- 
plish all this, Satan employs a vast number of fallen angels, like 
himself in character, all determined upon deceiving the young, 
middle-aged, and the old. Toward the accomplishment of their 
Satanic purposes, millions of men and women have been de- 
ceived, seduced into immorality and sin, and are now numbered 
as recruits and soldiers of the vast Satanic army. 

Satan and his angels, and human soul recruits, all under the 
general direction of Satan and his officers (for no doubt he has 
these among his angels), adapt their temptations to the temper 
and circumstances surrounding each soul whom they plan to de- 
ceive; and the work of deception, seduction to evil, and degrada- 
tion is accomplished most largely through the services of unchris- 
tian men and women ! These are the facts; the author knows of 
what he writes. Satan's active agents are almost everywhere! 
In every village, town, and city — numbering from two or more in 
the smallest village, up to the hundreds of thousands in a large city. 

These active agents of Satan are the liars, thieves, robbers, 
gamblers, drunkards, frauds, deceivers, seducers, adulterers, 



48 Man: Body, Mind, and Soul. 

drunkard-makers, oppressors of the poor; in short, he has a host 
of human agents. All mankind can, according to Scripture, be 
divided into but two classes. These are the good and the bad — the 
pardoned and the unpardoned — those that are fighting Satan, and 
those who aid Satan! Satan and his aids choose the fittest time 
and opportunity, as age, mental condition, youth, need, poverty, 
prosperity, society, the dance, when alone, in company, lonely 
drives or walks, late hours, courtship, idleness. They pretend 
friendship and love to deceive and lead a soul away from the pro- 
tecting friendship of Christian friends. They put on the mask of 
moral or religious friendship. (See 2 Cor. xi, 14; Matt, iv, 6; 
Luke ix, 50.) They manage their temptations with the greatest 
shrewdness, making slight advances, to return again, if not se- 
verely repulsed, to renew the attack. They entice men and women 
to sin, as did the serpent, by leading them to believe that, after 
all, the deed will not be so bad as reputed to be. Others are led 
to believe that speedy repentance and pardon will be a small cost 
for the pleasure or benefit to be obtained by sin. The use of in- 
toxicating liquors is one of their most efficient means of robbing 
men of their money and time, and bringing need and poverty to 
families. 

Satan and all his aids are lying tongues in the mouths of false 
prophets. They inspire men with evil designs, as Satan did David, 
when he suggested to him to number his people; to Judas to betray 
his Lord and Master; and to Ananias and Sapphira to conceal 
a part of the price received for their field. 

As commander-in-chief he puts into the minds of his aids 
what they fail to think of to advance his Satanic cause; and goes 
about full of rage, to see whom he may tempt, betray, and destroy 
by involving in guilt and sin. 

He possesses the superhuman power of operating directly 
upon the mind, instantly thrusting into it impure, dishonest, and 
wicked thoughts upon any subject that he chooses. 

He leads the mind to believe that Christ was not the Son 
of God; that the Bible is not the work of God; that honor and 
virtue exist only in the professions — not in the lives of men and 



Satan, Hell, and Heaven. 49 

women. He leads the wicked to believe or suppose that heaven 
is a delusion, and hell an empty imagination. 

His human agents are his willing tools. They use their hands 
and arms to fondle and embrace, their lips to caress, and the 
natural affections and passions to aid in seduction and moral ruin. 
Ninety-five cases out of one hundred of seduction are preceded 
by such so-called sportive use of hands and arms, whether in 
public or private; improper personal familiarity, pulling, hauling, 
and embracing, having been the gateway to seduction. Late and 
lonely rides and walks, and midnight courtships, are among Satan's 
favorite methods of destroying good character, and preventing 
marriage. Put a stop to such things or habits, and there will be 
fewer, far fewer, old bachelors and old maids ! 

Scripture clearly recognizes the existence of sin in the world, 
not only as inborn in the flesh, in character inherited from a 
parent, or parents, but also as coming from the influence of a 
powerful Evil Spirit. 

Though existing for unknown ages, God has but gradually 
revealed to man knowledge of the real existence and character 
of Satan. Therefore much that had not been revealed to the 
prophets of the Old Testament was revealed to the apostles of 
the New Testament. (See Eph. iii, 5.) During the time between 
the Old and the New Testaments men had pondered on the scanty 
revelations of evil, spiritual influences, and speculation on the 
subject prevailed; still, extended knowledge of the existence and 
nature of Satan remained in the dark. People felt an evil spiritual 
influence, but did not understand the nature of its source. 

After ages, Christ and the New Testament brought the sub- 
ject to the understanding of all anxious to know more of the 
truth. He and the apostles declared the existence, and defined the 
character, of Satan. (See John viii, 44.) 

As to the origin of Satan, but little is made known on this 
subject in Scripture. Most Bible students and theologians be- 
lieve him to be a fallen angel, as stated. 

We are unable to conceive that God ever created anything 
evil; nor can we believe that anything created by God was orig- 

4 



50 Man: Body, Mind, and Soul. 

inally evil. We do not doubt that Satan is a powerful Spirit 
Being. Nor do we doubt that pride was his sin, and the cause 
of the rebellion in heaven. Scripture tells us that God hates a 
proud spirit. 

Many men, viewing the situation from an unbiblical stand- 
point, consider evil and sin as a negative and human imperfection, 
proceeding, not from the works of Satan, but from the nature of 
matter, or from some disturbing influences which limit works of 
goodness on earth. 

But the revelations of the Scriptures authoritatively correct 
this error, and assert in the strongest terms the source of sin, and 
also the supremacy of God over the author of all evil. It is, there- 
fore, by God's permission and for his purpose, evil is allowed to 
exist for reasons best known to him. (See Prov. xvi, 41; Isa. 
xlv, 7.) 

Evil is considered in the Scriptures as an irregularity and 
corruption to be taken away by the manifestation of Divine love 
in the incarnation and atonement of Christ. 

God's ability to overcome Satan, and to cast him, together 
with his followers, out of heaven, is proof of his power to subdue 
Satan, whose days, the Scripture tells, are numbered, and that his 
destiny is a lake of fire and brimstone. 

But God has not left us unaided to fight against the influences 
of Satan. He has sent his Spirit — the Holy Ghost — abroad in 
the world, to aid as many as wish to be aided in the battle of life 
against Satan and his agents. 

No doubt many of the good thoughts that enter our minds 
are placed, or suggested, by the Holy Ghost to aid us against 
Satan. 

Conversion — What It Is. 

Conversion, from Latin conversio, in theology, is the name 
given to the conscious change of heart or mind leading the peni- 
tent sinner to a new life in a moral sense. As popularly used, 
conversion means the sensible, conscious experience of this 
change of soul or mind. It is a change in the sentiments of the 



Satan, Hell, and Heaven. 51 

mind or soul, and signifies return; repentance, to turn; a turn- 
ing toward or about. It denotes the act in which a soul estranged 
from God turns back to him, in order that it may share afresh 
in his grace. It is a return because the sinner re-enters his former 
position, as to moral sentiment towards God, which he lost by 
the disobedience of Adam and Eve, coming upon him by inherit- 
ance, God having declared that their sin should be upon the race. 

It is also a turning from, because the sinner turns from and 
abandons his former sins and wicked associates. This abandoning 
wicked associates is absolutely necessary, else he will backslide. 

It is the soul's voluntary approval of God and all his com- 
mandments and the surrender and giving up of the individual 
will, freely and by conviction, so as to be in harmony with the 
will of God. This must and does, of course, include the subjuga- 
tion of all individual appetites and passions to the will and com- 
mandments of God. 

How Accomplished. — Conversion, then, is the changed 
condition of the mind, including, always, the affections and will, 
towards God, and is brought about through the awakening and 
more intelligent use of individual reason and will. It may be 
sudden or slow and gradual. 

The common-sense reason possessed by every sane person, 
if awakened and properly exercised, will show the sinful soul 
that it is wrong, and lead it to repent and renounce its evil ways, 
and accept and embrace God and all his commandments as its 
guide and rule of life. 

Why men and women continue in unchristian life is be- 
cause they do not exercise their reason to its full capacity on the 
subject of religion and Christianity. If the soul of every man 
and woman were to be awakened next week, and reason used 
up to the extent of its capacity in considering the best interests and 
duty of each, in view of God and eternity, every one would be 
converted in less than one month. 

God says, "My people doth not consider. " It is because of 
their sinful neglect to investigate and "consider" that there need be 
a heaven and a hell — heaven for those who do take time to con- 
sider and prepare for eternity, and hell for those who devote 



52 Man: Body, Mind, and Soul. 

their time to money-making and other things exclusively for this 
life. 

There is a wide difference in the intensity of feeling in differ- 
ent cases of conversion, the clearness and keenness of the soul's 
experience depending on the temperament and the preceding 
spiritual condition — on temperament and character — whether the 
former be nervous and excitable, and whether the latter was fairly 
good or bad, whether very near or very far from God. There- 
fore there will be as much variety in experience as there is in 
temperaments and antecedent spiritual conditions. 

Man's Free "Will. 

The change of moral sentiments of a soul, amounting to 
conversion, must be sought for by the soul's reason, and accepted 
by its free will, as God does not, and can not, under his laws and 
system of government, use spiritual influence on a sinful soul 
strong enough to amount to coercive force, as this would violate 
man's God-given privilege of choice between good and evil, even 
between God and Satan. 

But God has not left man's soul unaided against Satan. When 
his reason is favorably disposed to consider his future and eternal 
interests, and Satan thrusts evil, unclean, immoral, and wicked 
thoughts into his soul, to lead it away from conversion, God's 
Holy Spirit, which God has sent, and is abroad in the land, to 
offset and defeat the evil influences of Satan, puts good, clean, 
moral thoughts into the soul to aid man in resisting Satanic evil. 

As quickly as an evil thought appears in the soul, strike, 
mentally, at Satan as the author, and it will depart as quickly as 
it came. Try this. Many of the evil thoughts that come instantly 
into the soul are the works of Satan, either directly or by one 
of his fallen angels. 

The whole doctrine of the Christian religion is founded and 
rests on this doctrine of man's free-will power. By only this idea 
of man's personal, individual power and freedom of choice can 
he be held responsible to God. Clearly, if he were controlled, 



Satan, Hell, and Heaven. 53 

morally, by a stronger spiritual power, he could not be held re- 
sponsible. 

But the Bible clearly teaches that man does possess the power 
of free will, and that God does not force him against his will in 
anything. 

In the Old Testament, God says, "Turn ye, turn ye; for why 
will ye die?" He would not thus ask men to turn from and for- 
sake their sins if they could not do so. 

And Christ said, "O Jerusalem, Jerusalem, thou that killest 
the prophets and stonest them which are sent unto thee, how 
often would I have gathered thy children together, even as a 
hen gathereth her chickens under her wings, and ye would not." 
This teaches clearly that God does not use influence to overcome 
man's own free will-power. Christ could use influence strong 
enough to overpower man's will, but he does not do so. 

Any man can be converted, pardoned, and saved whenever he 
decides to accept God's terms. 

Repentance. 

Repentance is always a forerunner of Christian conversion; 
and conversion presupposes repentance, as men do not seek the 
pardon of their sins before they repent. Repentance is unselfish 
sorrow for having done wrong and displeased God. 

Be not deceived by sorrow, and suppose it to be proof of 
saving repentance! Sorrow may be one of several evidences of 
reformation, but alone is far from proof either of sound Christian 
conversion or of enduring moral reform. 

The keenly-felt consciousness of loss and privation of desir- 
able friends and friendship caused by an exposed sinful act or 
deed is not repentance, and pays no penalty for violated law. 
Thousands of men and women guilty of wickedness and adul- 
terous conversation and deeds do not become keenly sorry while 
undetected; but when exposed and excluded from Christian so- 
ciety, and shunned by the good citizens of a community, feel 
keenly the sorrow caused by their detection and exclusion. Such 



54 Man: Body, Mind, and Soul. 

sorrow is purely selfish and entirely destitute of the elements of 
reformatory repentance. Deepest sorrow for lost associations, 
mingled with great fear of future Divine punishment, may possess 
none of the elements necessary to either moral reform or Chris- 
tian repentance, as selfish sorrow may be associated along with 
fear of Divine punishment and selfish grief at the prospect of loss 
and privation of heavenly blessings. 

It is most probable that in ninety-nine cases out of one hun- 
dred of sorrow resulting from detected sin there exists no trace 
either of moral reform or Christian repentance, the regrets, fears, 
and sorrow following detection being purely selfish, not moral; 
not from compunction of conscience because a good law of virtue, 
morality, or honor has been violated, but from fear of personal 
loss, privation, and suffering. 

It is only the free-will sorrow arising from the free exercise 
of individual reason, conscience, and Christian influences that 
has in it the elements of lasting moral and Christian reform. 
Keen, deep regrets and painful sorrow for undetected sins, viewed 
from the moral, Christian standpoint, is the only sorrow that 
changes the bad character, converts the soul, leading it to hate 
sin, to forsake and shun the society of sinful associates, to choose 
the good, and to carefully avoid all evil — in short, to live a new life. 
Such sorrow as this, along with the acceptance of Christ as the 
Divine Savior, and prayer for pardon, secures God's mercy in 
full to date. 

"Except a Man be Born Again." 

Though all mankind inherit sinful nature from Adam and 
Eve, and from their descendants, yet no person will ever be pun- 
ished or condemned for their (Adam and Eve's) disobedience. 
No ! We are not condemned for the sins of others, except for our 
evil influence. Therefore all are saved who die in infancy, or be- 
fore old enough to know wrong from right. Perceive, then, that 
God is just, and will punish us only for our own sins. 

It is most probable, however, that every living soul old 
enough to distinguish between right and wrong has transgressed 



Satan, Hell, and Heaven. 55 

some law of God, and is under condemnation, and must be con- 
verted, or, as Christ says, "born of water and of the Spirit." 

There was a man by the name of Nicodemus who, believing 
that the kingdom of God was to be an earthly kingdom, and, as 
he was a Jew, he believed that he was already in the kingdom of 
God by his fleshly birth. Nicodemus was a ruler of the Jews, 
who went to Jesus, and said unto him, "Rabbi, we know that 
thou art a teacher come from God; for no man can do these 
miracles that thou doest except God be with him." 

"Jesus answered, and said unto him, Verily, verily, I say 
unto thee, except a man be born again, he can not see the king- 
dom of God." 

"Nicodemus said unto him, How can a man be born when 
he is old? Can he enter the second time into his mother's womb, 
and be born?" 

"Jesus answered, Verily, verily, I say unto thee, Except a 
man be born of water and of the Spirit, he can not enter into the 
kingdom of God." 

In the above, Jesus presented to Nicodemus the law of pardon 
under the figure of a birth as an illustration, and shows how this 
birth (a spiritual birth) is to be accomplished. Thus a man is 
awakened and brought to a consciousness of his sinful condition 
by the Word of God, as recorded in the New Testament, whether 
by hearing it preached or read, and by the influence of God's 
Spirit, the Holy Ghost. And, too, by these same means man 
learns the terms and conditions upon which his sins may be for- 
given. These are faith in Jesus Christ as the Divine Savior, re- 
pentance of sin, public confession of faith, and a baptism in wa- 
ter — all these by and in obedience to Christ's authority, which 
alone gives force. He then has the promise (in the Scriptures) 
of forgiveness of his past sins. 

By compliance with these conditions his relation to the two 
kingdoms — one of God, and the other of Satan — is changed. He 
is now a citizen of the kingdom of God on earth. His state or 
moral condition is also changed. He is no longer in rebellion 
against God and his laws, but is an obedient citizen of God's 
spiritual government. 



56 Man: Body, Mind, and Soul. 

As a natural or fleshly birth is a change of relation, and a 
change, also, of state or condition, so, too, in a spiritual birth, 
we are begotten by the Word — the gospel — and baptized in 
water. This "born of water" is baptism, and, of course, necessi- 
tates a burial in water, as in no other way could the figure of a 
birth, as Jesus uses it in verse 5, of St. John iii, be carried out. 
Hence, St. Paul speaks of baptism as a burial and rising again 
to walk in a new life. 

Recapitulation. — To make still clearer what Christ meant 
by "born of water and of the Spirit," let us consider facts thus: 
Man's mind is a spirit. He is as really and truly a spirit being 
in mind as he is animal in body. All his intellect, reason, will, 
and affections are spiritual, because of and belonging to his 
mind or spirit. These are sinful and in opposition to the will 
of God, and must be so changed as to come in harmony with 
God and all his laws. There is no change to be made or take 
place in the -flesh; therefore the change is entirely spiritual, and, 
as it puts the soul in an entirely new position and relationship 
towards God, the change can very properly be called, or likened to, 
a new birth of the spirit or soul of man. 

In this spiritual birth the soul or mind of man is brought 
forth out of the moral darkness of unbelief and disobedience into 
the light of belief, harmony, and love with God. 

This changed condition is brought about and accomplished 
through the influence of God's Word — the Scriptures — together 
with the influence of the Holy Ghost, God's Spirit. 

Now, about the water. Christ equally declares for the use 
of water — the "Except a man be born of water," etc. 

Water here refers to baptism, to complete the "new birth." 

Birth, in its strictest sense, is predicated or asserted of 
baptism, as birth does not give life, but merely changes the state 
of a human child — removes it from one place to another, and 
into new conditions of life. So, likewise, of baptism, that which 
has already been begotten of the Spirit — this the changed con- 
dition of the soul — is baptized in water, and brought into its new 
condition in the kingdom of God. Perceive, it is not the impar- 



Satan, Hell, and Heaven. 57 

tation or giving of life, but the development of life already pos- 
sessed that is accomplished by birth. 

Study the following Scriptures on the whole subject: John 
xvi, 7; xiv, 26; xvi, 13; xvi, 8-1 1; John xv, 26, 27; Matt, 
xxviii, 18-20; Rom. vi, 2-9; 11-14; 1 Cor. i, 21; xv, 1-4; Eph. 
ii, 14-20; Col. ii, 12; iii, 1-11; 1 Pet. i, 22-25. 

To be "born again" is to be converted to God, and is little 
more or less than another name for complete conversion. 

It is not probable that any unconverted person who reads 
this will ever be "born again," except through the influence of 
the gospel and God's Spirit. 

The work of God's Spirit is to influence men to accept Christ 
through the teaching of the Scriptures. 

God says, "Turn ye, turn ye," and "Seek the Lord !" 

Except a man seeks the truth, and places himself under 
the influence of the Scriptures, and exercises his reason and will 
wisely, he '11 never be "born again." Except a man makes sensible 
use of the talents which he possesses under gospel influence, he '11 
never be "born again." Except a man accept the New Testa- 
ment as the law of God, he '11 never be "born again." Except 
a man be awakened by the light obtainable through the Scrip- 
tures, he '11 never be "born again." Except a man accepts par- 
don of his sins on Christ's own terms, he '11 never be "born again." 
Except a man repents and renounces all his sins, he '11 never 
be "born again." Except a man accepts his own work, and for- 
saking his sins, he '11 never be "born again." Except a man per- 
forms his own moral work, leaving and trusting the work of the 
Holy Ghost — God's Spirit — to God and the Spirit, he '11 never be 
"born again." 

In short, man must strive in the use of his better reason, 
and determine to do his whole duty towards God, not expecting 
to be saved without effort. 

The Holy Ghost will never force a man into the service of 
God; no, will never use influence strong enough to overcome 
a man's free will. See "Free Will." 



58 Man: Body, Mind, and Soul. 

The Standard or Measure of Right. 

By the word standard I mean a measure of right. The word 
"right" implies that there is wrong, just as the word "counter- 
feit" implies or conveys the idea that there is a genuine article, 
which the counterfeit is designed to represent; and which, be- 
tween the two, is the standard. 

So of the word right, as applied to moral worth. It im- 
plies that there is a moral standard or measure that is right, and 
by which we can determine what is moral and right; and what- 
ever is different is counterfeit and wrong. As with a correct three- 
foot stick we can measure a merchant's yard, and decide whether 
it is right or wrong, so with a correct standard of moral right 
we can as surely measure the deeds of any person, and decide 
whether they are right or wrong. 

Man's standard of right must be such as will enable him to 
detect any wrong in a case, and the amount or degree of wrong, 
by the extent or variance from the standard of right. In all 
cases, that which is free from wrong must be the standard of 
right, honor, purity, virtue, and morality. 

As there can be no wrong, no evil, in right, the standard or 
measure of right must be perfection, to measure out absolute 
justice to all mankind. 

Why so Much Wrong. 

The reason why there is so much wrong in the deeds of men 
and women is because they accept no established standard of 
right. To be honest, just, pure, and upright, they must be gov- 
erned in each transaction of every-day life by a fixed standard 
measure of right. 

There are many material standards for the measurement of 
things, as the ounce, pound, and ton, and the pint, quart, gallon, 
and bushel. These are established measures of sugar, coffee, 
flour, molasses, vinegar, corn, oats, potatoes, etc. A man may 
have all these standards of things of commerce; but if he has no 
standard of moral right, he will sometimes give his neighbor one 



Satan, Hell, and Heaven. 59 

and three-fourth pints for a quart, three and one-half quarts for 
one gallon, fourteen ounces for one pound, three and one-half 
pecks for a bushel, and nineteen hundred pounds for a ton. 
Having in use no standard measure of right, he will not, or 
may not, regard these lower standards except so far as he may 
be governed by selfish considerations of policy and by fear of 
detection. 

But if a man be governed in his use of the measures of ma- 
terial things by a higher measure — a measure of moral right — 
he will not defraud his neighbor by light weights. 

Man's standard of right must govern his conscience, and make 
him his neighbor's keeper, and compel him to consider the wel- 
fare of his neighbor's family. Then he will not take his neigh- 
bor's money in exchange for that which is neither bread, nor 
meat, nor clothing, nor for that which he knows is of no benefit 
to his neighbor. 

If a man's standard of a pound, or a ton, is too light, he 
will defraud the people with whom he deals. If he cuts a piece 
off the end of his yard measure, he will not measure right to 
his neighbor. His standard of a pound and of a yard being 
wrong, he can not measure right right to anybody. 

So, too, if his standard or measure of right is too light, too 
short, or in any way wrong, he will not measure out justice and 
right to his neighbors. 

There is but one standard measure of right that can always 
be depended on as absolutely correct; and that is the New Testa- 
ment principles. These always measure out precise justice and 
right to every neighbor, and to all their families. 

But take notice, as it takes thirty-six inches and all their frac- 
tions to make a correct yard-measure, just so, too, it takes every 
commandment and every principle in the New Testament to 
make the standard measure of right; and if any person wishing to 
practice any wrong, or because of any motive, takes any one, even 
the least, commandment out, the measure of right will be broken, 
or cut too short, and the man or woman will defraud and wrong 
his and her neighbors. 

Perceive, any person's standard of right is as defective and 



60 Man: Body, Mind, and Soul. 

wrong if any one of the commandments be cut off, as a yard- 
measure with a piece cut off one end of it. 

A large per cent of men and women have not fully accepted 
the New Testament standard, and are degrading this perfect 
measure of right by cutting out of it any commandment or prin- 
ciple that interferes with their freedom to wrong their neighbors, 
and therefore really have no standard higher than their own 
selfish and corrupt conscience. 

Conscience as a Guide. 

Conscience belongs to the moral side of the mind, including 
the affections and honor, and is the faculty, power, or principle 
which decides on the moral lawfulness of our actions, and ap- 
proves or condemns them — the moral judgment of the individual 
applied to his own conduct. 

A conscientious man places himself before his internal tri- 
bunal or judge, which we call conscience, and is either acquitted 
or condemned. If acquitted, he feels easy and comfortable in 
mind; if condemned, he feels humiliated and unhappy. 

Conscience, at most, only conforms the deeds of men and 
women to their own moral sense of right, and not to their best 
reason. 

Conscience, then, is a faculty of the mind, embracing its 
moral sentiments, and, like the whole of the spirit, is weakened 
morally by evil and strengthened by good thoughts and deeds. 
Every improper, unclean, immoral, and evil thought or deed cor- 
rupts conscience, and reduces and weakens its disposition to judge 
rightly. 

After the first wrong act of any sort, reason says that it was 
wrong, and conscience condemns, and the sinner feels very trou- 
bled in mind for a few days. After the second offense he is 
troubled in mind; after the third offense he is uncomfortable in 
mind; after the fourth offense he is not quite happy; after the 
fifth he concludes that he is no worse than some other people; 
and after the sixth offense his conscience decides that, after all, 
he is not his neighbor's keeper. Conscience becomes degraded, 
careless, and indifferent, and all standard of right is gone, and 



Satan, Hell, and Heaven. 6i 

the man is governed entirely by selfishness and such surround- 
ing conditions as he is unable to break down or overcome. Rea- 
son is not so much impaired. He still knows wrong from right, 
but his conscience now excuses him from all moral responsibility, 
and he cares more for a few nickels and dimes than for his neigh- 
bor or the welfare of his neighbor's family, and is ready to en- 
gage in any occupation, however degrading, if there are dimes 
in it. 

Do n't be deceived. Conscience is only the moral senti- 
ment of the soul or mind, and goes up and down along with the 
character of the individual. 

Unless the entire soul, which, of course, includes conscience, 
be constrained (governed) to do right by a law higher than either 
conscience or human law, a man will not consider himself morally 
responsible, and will wrong his neighbors. 

The fact is, there is but one correct and always reliable moral 
standard or measure of right, and equally good for all mankind, 
whether Christian or unchristian — for every one who wishes to 
be honest and upright in mind and body; and this one only is 
the law of God as recorded in the New Testament Scriptures. 

The measure of right is a mental standard easily acquired 
and always at hand when needed. In all this it is quite different 
from the wooden, tin, and iron standards used in measuring things 
of commerce. This standard of right is a spiritual measure, car- 
ried in the mind, and requires but little skill to use it. The 
rule is this: Apply the standard of right to any one's thoughts, 
words, and deeds, and if there be found any impurity, evil, or 
wrong, the same is condemned, and must be immediately stopped. 

Careful, thoughtful reading of the New Testament will 
quickly supply this all-important standard of right. 

Twofold Punishment. 

A large per cent of men and women have not yet thought 
of lawful punishment from the standpoint from which it has ap- 
peared as being twofold, though separately administered — two 
punishments for one and the same transgression of laws. 



62 Man: Body, Mind, and Soul. 

The failure to comprehend the twofold nature of punish- 
ment will, no doubt, lead to the condemnation and loss of many 
souls. We are under two entirely separate and distinct govern- 
ments — the lower and the higher. There are two distinct and 
non-dependent sources of law; two separate, distinct, and non- 
dependent law-making powers; two distinct, separate, and non- 
dependent penalties for each offense; two separate, distinct, and 
non-dependent courts of justice; and two separate, distinct, and 
non-dependent places of punishment. 

The first source of laws, penalties, and punishment is God. 
The second source of laws, penalties, and punishment is man. 
The higher law is the law of God; the lower law is the law of man. 

Some of the lower laws are based upon the all-wise prin- 
ciples set forth in the higher law; while other lower laws shame- 
fully disregard, antagonize, and set aside the higher law. 

All men and women are each individually accountable to 
both these law powers, and subject to punishment by both the 
lower and the higher law for any one and the same offense, mak- 
ing the punishment twofold, or twice for each sin. 

Some who violate the lower laws may escape punishment 
by these, if not detected, but will, sooner or later, have to suffer 
the penalty of the higher law, if pardon be not obtained from the 
higher court during this life. 

In the Bible are to be found the higher laws. The New Testa- 
ment repeals the Old Testament law of eye for eye and tooth for 
tooth, but fully re-enforces the Ten Commandments, with all 
their wise, pure, and beautiful principles, leaving absolutely no 
license to either man or woman for sin. 

Men have enacted many laws — some of very severe penal- 
ties — designed for the better government of men and protection 
of individual rights, property, etc. And as man will have no 
earthly governmental power beyond the grave, punishment for 
the violation of his laws must be inflicted here, if at all. But not 
so of the higher laws, which punish in the next world. 

It is the penalty to be inflicted that makes a law. An enact- 
ment by a lawmaking power, declaring that man must not do 
this or that thing would not be law without a stated penalty. 



Satan, Hell, and Heaven. 63 

The lower laws make horse-stealing a penitentiary crime. 
A man is arrested, convicted, sentenced, and confined in peni- 
tentiary for a term of years at hard, unpaid labor, thus paying 
the penalty in full for the violation of man's law. This is punish- 
ment No. 1. 

The higher law excludes a thief from heaven, provided he 
does not repent and obtain Divine pardon, and puts the punish- 
ment off until the end of the life of the thief, thus giving him 
his whole lifetime on earth to repent and obtain pardon. Failure 
to obtain Divine pardon brings punishment No. 2, making two- 
fold punishment God's being a spiritual government, he does 
not enforce his laws on earth, but, instead, the Scriptures teach 
that an account is kept in heaven of every life and deed, and that 
every act and every thought will be brought into judgment on 
the great day at the end of the world, when rewards and punish- 
ments will be awarded to every soul. 

All human aches, pains, and losses can be explained scientific- 
ally, showing that each comes as a philosophical consequence 
following the violation of some natural law governing either secu- 
lar affairs or organized matter, as that of the human body, causing 
derangements and disease, God having nothing to do with them. 

Do n't, then, imagine that your corn-aches, headaches, gout, 
and rheumatism are settling any part of the Lord's account of 
your sins. 

Day of Judgment and Resurrection of the Dead. 

The day of the final universal judgment, when God shall 
judge all the world. It is that all-important period which shall 
terminate, shall put an end to the present dispensation of grace 
towards the fallen descendants of Adam and Eve, — put an end to 
time, and usher in the eternal destinies of mankind and angels. 
This is the doctrine held by the Protestants, Romanists, and Jews. 
See Acts xvi, 31; 1 Cor. xv, 22-26; 1 Thess. iv, 14-17; Matt. 
xxv, 31-46. 

It is in reference to this period that should be solemn only, 
or more especially, to the sinner, that the Apostle Peter says, 



64 Man: Body, Mind, and Soul. 

"The heavens [meaning our atmosphere] and the earth which 
now exist are by the Word of God reserved [kept] in store unto 
fire against the day of judgment and perdition \_punishment\ of 
ungodly men." (2 Peter iii, 7.) 

The burning of the earth and the works thereon, together 
with the melting and burning of the elements — that is, the con- 
stituent parts of which this terraqueous globe is composed — are 
all things possible, and, therefore, to be literally understood. In 
the apostle's prophecy are statements which show that he in- 
tended it to be explained literally. His account of the perishing 
of the old world was to declare to disbelievers the possibility of 
the destruction by fire of the present atmospheric heavens and 
the earth. 

He certainly meant, by the burning of the heavens and earth, 
the entire destruction of this world. The correctness of this rea- 
soning is shown, also, by the apostle's foretelling that, after the 
present heavens and earth are burned, "new heavens" and "a new 
earth" are to appear, in which the righteous are to dwell for- 
ever. 

The time fixed by the Apostle Peter for the destruction of 
the heavens and the earth by fire on the day of judgment and 
punishment of ungodly men, shows that he is speaking of the 
destruction of the world, and not of a single city or nation dur- 
ing the existence of the world, but of the earth itself, with the 
bodies (not souls) of all the wicked. 

There is no sound reason for doubting the coming of the day 
of judgment at the end of the world. God's system of govern- 
ment and method of administration makes the day of final judg- 
ment a necessity. The justice of God requires it; for it is very 
evident that this attribute — justice — is not clearly displayed in 
the dispensation and distribution of things in this life. (2 Thess. 
j, 6, 7; Luke xiv, 26.) 

It is not until the day of judgment that just judgments can 
be rendered, after which every soul will be rewarded according 
to its merits, all things considered, by the competent Judge, Christ. 

Christ will be the Judge, than whom there can be none more 
competent. (See Acts xvii, 31.) He will appear in his Divine 



Satan, Hell, and Heaven. 65 

and human nature, with great power and glory, coming in the 
clouds, visible to every eye, as is the sun, and penetrating every 
heart (soul), with full authority over all, and acting with justice 
to all. 

The General Resurrection. 

As is understood, the general resurrection of the dead will 
take place on the day of judgment, when Christ comes again, 
which will be his second coming, when he will come in the clouds, 
with great glory, to judge the world. At his coming the bodies 
of the living saints (all true Christians) will be changed, the dead 
saints raised, and both caught up and go to meet the coming 
Lord in the air. This, too, will be on judgment-day, at the end 
of the world. (John vi, 39, 40; and John xi, 24.) 

The belief in a general resurrection of the dead, as stated, 
to be followed by trial, judgment, and everlasting life, either of 
happiness or misery, is a doctrine of religion common to Jews 
and Christians. 

The resurrection of all the dead is expressly taught both in 
the Old and the New Testaments. It is supposed to be alluded to 
in Isaiah xxvi, 19, and in Ezekiel xxxvii, in the well-known chapter 
referring to the revival of dry bones in the valley vision; and in 
the last chapter of Daniel (xii, 2) there is the distinct affirmation 
that many that sleep in the dust of the earth shall awake — some 
to everlasting life, and some to shame and everlasting contempt 
(punishment). 

Even Mohammedanism cherishes some gross or vague be- 
lief in a future resurrection. 

In the time of our Lord it had become a formal doctrine 
of the Pharisees. 

Our Lord arose himself from the dead, to give us, in his own 
person, a proof, a pledge, and a pattern of our future resurrection. 
St. Paul, in nearly all his epistles, spoke of a general resurrection. 

And Christ himself declares that "the hour is coming in 
which all that are in their graves shall hear his voice, and come 
forth — they that have done good unto the resurrection of life, and 

5 



66 Man: Body, Mind, and Soul. 

they that have done evil unto the resurrection of damnation." 
(John v, 21-29; * C° r - xv > 22 > R ev - xx > 11 -) 

The resurrected body will not be of flesh and blood, as the 
Scriptures tell us that these can not inherit the kingdom of God. 

Therefore it is most probable that the bodies of the right- 
eous and the wicked — though each shall, in some respects, be 
the same as before — yet will each be, in other respects, greatly 
changed, and not the same, having undergone changes conform- 
ing the body to the character of the individual, and suited to 
what will be his future state of existence, both being rendered 
"incorruptible." This means indestructible, everlasting. 

The Scriptures tell us: "When Christ, who is our life, shall 
appear, we shall appear with him in glory;" "We shall be like 
him; our bodies shall be fashioned like his glorious body;" yet, 
notwithstanding all this, "it doth not yet appear what we shall 
be." This last means that we are not able to decide just what 
our bodies will be. 

While both men and devils are to be tried on judgment-day, 
the righteous will be raised first; all the bodies of the saints, in 
a moment, in the twinkling of an eye, at the last trump, in order 
that they may meet the Lord in the air, and be with him forever 
in heaven. (See 1 Cor. xv, 52; 1 Thess. iv, 16, 17.) And it is 
thought that the righteous will be tried first. (Matt, xxv.) 

As to the pardoned sins of God's people, these shall not 
be brought against them to condemn, though they may be made 
known, along with the pardons. 

But of the wicked, they all shall be judged, and all 
their thoughts, words, and deeds be brought into judgment. 
(Eccl. xii, 14.) 

The fallen angels, also, are said to be reserved unto the judg- 
ment of the great day. (Jude 6.) They shall then receive their 
final sentence, and be shut up in the prison of hell. (Rev. xx, 10; 
Matt, viii, 29.) 

As to the method or rule of judgment, the Scriptures tell 
us that books will be opened (Rev. xx, 12): First, the book of 
Divine omniscience (Mai. iii, 5), or book of remembrance (Mai. 
iii, 16); second, the book of conscience (Rom. i, 15); third, the 



Satan, Hell, and Heaven. 67 

book of Providence (Rom. ii, 4, 5); fourth, the book of revela- 
tion, law, and gospel (John xii, 48; Rom. ii, 16; Rom, ii, 12); 
fifth, the book of life, in which the names of the justified are 
enrolled (Luke x, 20; Rev. iii, 5; Rev. xx, 12, 15). 

There surely need be no doubt as to the justice of all sen- 
tences, as the Judge will have absolutely known the sins of all; 
and let it be known that Christ himself is the Door to heaven, 
and that, according to the plain teaching of the Scriptures, dis- 
belief in Christ as the Divine Son of God is a sin so great as to 
exclude all disbelievers from heaven. 

Finally, as to the condition of the soul or spirit after death 
and before the resurrection, the general opinion among Bible 
scholars is that the soul departs from the body at the time of 
death, and either goes alone, or is accompanied by a messenger 
from God to "paradise," provided its sins had been pardoned up 
to the time of death. But, if not pardoned, it is supposed to go 
to a place called Hades, or hell, which see. 

Death of the Body. 

Death is a natural and necessary occurrence. 

In man (body and soul) are two lives : animal and spiritual — 
the body possessing one life, and the soul another. If there were 
no life that dies in the body, there would be no death. Death 
destroys the animal life, without affecting the spiritual. 

Every tick of the clock is the death-knell of a dying human 
body and a departing soul. About thirty-six hundred die every 
hour, and eighty-six thousand every day go to one or the other 
of the two places of future abode, described in the Bible as heaven 
and hell. 

Death is not to be considered a calamity, but the decree of 
a loving Creator, and is, also, the gateway to both the eternal 
homes of mankind, therefore not to be feared by any one prepared 
for heaven. 

In harmony with God's wonderful plans and works for man 
there are, as it were, three worlds that concern man: this world, 
heaven, and hell. In the first of these man is placed on proba- 



68 Man: Body, Mind, and Soul. 

tion (trial), and carefully instructed (in the Scriptures) how to 
prepare for the future life in heaven, and fully warned against 
hell. Man is given free-will power — power to choose between 
right and wrong, between the ways and deeds which lead to 
heaven and the ways and deeds which lead to hell. When death 
occurs, the days of probation are past, and his soul goes, by the 
power of God, to one or the other of the two future worlds, for 
which it has prepared during its time of probation and oppor- 
tunity. 

It was necessary that there be some suitable way of moving 
the soul from this world to the next without the body, and, as 
God's laws exclude flesh and blood from heaven, this exchange 
of worlds could be accomplished in no way better than through 
the death of the body. Therefore death both disposes of the 
body, becomes the moving-time of the never-dying soul and the 
doorway to that future state to which the soul is entitled. 

To as many as have properly respected God and his Biblical 
warnings, laws, and commandments, and improved their oppor- 
tunities for preparing their souls for heaven, death is a great 
"victory." (See i Cor. xv, 54.) 

Death is the happy moment of the Christian's last earthly 
experience. When relations and friends are distressed and mourn- 
ing, the victorious soul is exchanging this world of sickness, aches, 
pains, and troubles for one of everlasting health, ease, peace, 
and joy. 

This life is the God-given opportunity for moral, intellectual, 
and Christian culture of the soul preparatory for heaven. 

Death has absolutely no power either to destroy or to in- 
jure the mind. I feel sure that I will not impress too often upon 
the soul of the reader the fact that the so-called human mind is 
the immortal soul, a spirit being who sees, hears, perceives, reasons, 
compares, remembers, loves, desires, resolves, fears, hopes, adores, 
and aspires— may we say? — for heaven. 

This spirit is from God himself, and belongs to another world. 
The body is entirely distinct from the spirit, and belongs to this 
world. Death, too, belongs to this world. There will be no 
deaths in heaven, and so death has power to destroy the human 



Satan, Hell, and Heaven. 69 

body, but not to destroy anything that belongs to the next 
world. 

Do not be deceived by supposing that death will change and 
fit any unclean, immoral, corrupt soul for heaven. Better com- 
prehend that the intellect, affections, and will — in short, all the 
mental faculties — belong to the soul, and are neither cleansed, 
purified, nor affected directly by death. Scripture declares, 
"Neither doth corruption inherit incorruption." This means that 
an unclean, impure soul will not inherit a pure soul in heaven. 

A dying Christian mother, who had been expecting the ar- 
rival of a son who had missed a train, said: "Tell Joseph that I 
waited as long as I could ; and tell him that I have gone, and want 
him to meet me there;" and now she awaits in joyful expectation 
of the peaceful death of Joseph by and by, and a glorious reunion 
in heaven by and by. 

But about Joseph during the many, many years of care, 
anxiety, and toil; his soul's memory of mother's last request and 
peaceful, hopeful death, together with his desire, hope, and ex- 
pectation of an endless reunion up there, have seemingly shortened 
his days, months, and years of labor, anxiety, and toil, and soft- 
ened his pillow — ah! more, have connected two worlds and two 
hearts by a chain of never-dying Christian love, extending from 
earth to heaven, and from heaven to earth. 

O! joy! joy! attending joy! in Christian belief, faith, and 
hope! 

Love— What It Is, Etc. 

Love is an attachment of the human affections to any object. 
"It is that relation between persons in which the personality of 
the one is lost in the other, in which each esteems the other better 
than himself, and all selfishness vanishes." Love is the greatest 
of all graces (1 Cor. xiii, 13); it answers the purpose of law 
(1 Tim. i, 5), and resembles the inhabitants of heaven. 

John says, "God is love." (1 John iv, 16.) He does not 
mean this as a definition of the essence of God, but a statement 
of his feelings towards mankind. 

Love is the essence of the Christian system. It is the work 



70 Man: Body, Mind, and Soul. 

of Christianity to regulate and direct this passion (love) to proper 
channels and objects, and to moderate it within due bounds. 
Christianity is glad to find this principle in the human mind, and 
does not banish, but directs and encourages it; does not depress, 
but exalts it; does not abate, but promotes it. Love, rightly 
guided, will lead to all goodness, and no evil. 

Love is conducted by piety to proper objects, and animated 
with the noblest expectations and trained up for perpetual exer- 
cise in a world where it shall be perfectly purified, extended, and 
rewarded. 

Love is so much more than favorable inclination or liking, 
that it is always improper to speak of love for an animal, or love 
for a thing. True love can only exist between human beings. 
Love, in its purity, does not exist in instinct. 

Without love in the soul, the value and beauty of every other 
attainment is destroyed, (i Cor. xiii.) 

To love ourselves somewhat, or within bounds, is necessary, 
and has been said to be the measure of our love for our neigh- 
bors. If this be the true measure, it would seem that some people 
think very little of themselves! 

Love, kindled by and based on material form and super- 
ficial beauty, is fickle, unsteadfast, unreliable — changeable as the 
winds — and liable to vanish any hour. 

But love based on spiritual things is deep-rooted and en- 
during. But do you know what I mean by spiritual things ? 
Things that are of flesh and blood, or of any tangible material — 
anything that can be seen or felt is material, composed of matter. 
The human mind or soul is a spirit being. Personality — self — 
is in the soul. The body is of no comparative value. The soul — 
the spirit being — sees, hears, perceives, remembers, reasons, loves, 
hopes, fears, compares, desires, resolves, adores, imagines, and 
aspires; all these being of the soul, mind, or spirit (synonymous), 
and are spiritual. 

Love, based on the good qualities of the soul, becomes deep- 
rooted, and grows stronger from year to year on and on during 
life; and will, in all probability, continue to increase and grow in 
eternity — everlasting. Yea, verily, there is sufficient Biblical 



Satan, Hell, and Heaven. 71 

reasons to believe that love founded in Christian merit — as love 
of honor, virtue, fidelity, God, and his people — will endure not 
only through earthly time, but for ever and ever. 

But love based on physical forms and superficial, outward 
beauty, even though supported for a time by animal passions, is 
rooted like such beauty only "skin deep," and liable to be blown 
away by the first unfavorable gale. A person beautiful in form 
and surface may attract, fascinate, and kindle in the soul of the 
captivated a flame of love (more properly admiration) of material 
beauty; but when the captivated soul discovers that the fascinat- 
ing qualities of the handsome person are all material, and only 
"skin deep," and that the beauty possesses no fascinating spiritual 
qualities, love weakens, and may soon take wings and be off! 

While it is true that material beauty may command admira- 
tion, it alone can not demand the respect of anybody. 

We can not estimate correctly the character and moral worth 
of people by the houses in which they live, whether we refer to 
those of brick and mortar, or of flesh and blood. 

While many, very many, unclean, immoral, wicked, and adul- 
terous men and women live in attractive, handsome, and fasci- 
nating houses of flesh and blood, a vast number of the purest, 
brightest, noblest, most deserving, and, in fact, most lovely souls 
of men and women on this earth live in plain, unattractive, un- 
fascinating, and even homely houses of flesh and blood. 

But the beauty of superior qualities of the soul (O, how 
beautiful!) commands both admiration, respect, and deepest- 
rooted, enduring love — love that will last and grow broader, 
wider, deeper, and higher until death; and then wait inside the 
gates of heaven for the coming of loved ones, and the glorious 
and everlasting reunion. This unexpressibly glorious reunion, 
sure to be of the future most joyous events of life in heaven, is 
sufficiently assured by the teachings of Scripture. Such heavenly 
reunions are among the joys that God has in waiting for every one 
who flees from sin and prepares for heaven. 

But, to our subject : how different is that love (mere admira- 
tion) based on physical or material qualities! Such love may be 
likened to a sickly tree planted in scanty dirt on a barren, fruit- 



72 Man: Body, Mind, and Soul. 

less ledge of rocks, vainly struggling for root hold, and liable to 
be blown away by the first storm. 

Notice the great advantage the fascinating qualities of the 
soul have over those qualities of material that fascinate for a short 
time, then fade. 

The fascinating qualities of the soul improve and grow more 
powerful; while those of material — of flesh and form — fade and 
wrinkle, and soon lose the power once possessed. 

Love is either good or bad, moral or immoral, partaking of 
the nature and character of its source — the soul. The Christian 
loves cleanliness, chastity, honor, morality, virtue, God, and his 
laws. He loves to entertain such thoughts, meditations, senti- 
ments, and principles as influence and govern his most conscien- 
tious Christian associates. 

The wicked loves things that are unclean, unchaste, dishonest, 
immoral, void of virtue, sensual, carnal, ungodly, and contrary to 
God's laws. He loves to entertain such thoughts, meditations, 
sentiments, and principles as influence and govern his wicked 
associates. 

Love never dies. No amount of bodily suffering or disease 
ever weakens love. The infirmities of old age, which sometimes 
impair and dim other faculties, seem to have no power over the 
affections of man, which, instead of weakening, grow stronger 
as the body decays. O wonderful, wonderful power of love! 

How to Merit and Command the Highest Respect. 

Respect that May be Crowned with Love, and, 
if Desired, Matrimony. 

Respect is high or favorable estimation, regard, attention, 
consideration. 

Merit is that excellence of goodness which entitles one to 
respect, honor, and reward. 

To merit is to earn honor or reward, as the respect of neigh- 
bors, by active service — by good ways, manners, and deeds. 

All good people wish to be respected, and care more for 
the respect of the better classes. 



Satan, Hell, and Heaven. 73 

A person must be very low morally who does not desire the 
hearty respect of neighbors. 

Without merited respect, human life, viewed from a proper 
standpoint, is a failure. If one's highest ambition be to eat, drink, 
sleep, and accumulate property, he will care very little for the 
respect of his neighbors, and will merit almost no respect from 
people who best know him. 

The highest ambition of many people is to live to eat, and to 
accumulate material things; another numerous class have in view 
nothing higher than to seek for enjoyment in the fleeting, carnal 
pleasures and sports of the times, very many of which are con- 
demned, low, and sinful. All these are a vast multitude of people 
whose time and lives are wasted in the most selfish, unmeritori- 
ous, and sinful manner. 

All pure and noble lives (and there are many) have been pre- 
determined — chosen and decided on — before they were lived; and 
the men and women who have become known and loved by their 
pure, spotless, and noble lives, were meriting and commanding 
respect during their youthful years. 

The large majority of these pure, noble spirits were very 
poor, especially while young men and women, and had to struggle 
hard for living, clothing, books, and learning; but they were rich 
in love of personal honor, virtue, and morality, each of which they 
would have defended with their lives. They were most highly 
respectable, and entertained high respect for themselves, and had 
the honor, the virtue, and the courage to say, Hands off! 

The most reasonable, sensible thing for every person to do, 
is to choose and determine firmly on the sort of life he or she will 
live — decide whether in the future it shall be good, indifferent, 
or bad. And it is, of course, presupposed that every person 
of good sense will choose to live a pure, good, and useful life. 

But the mere choice of a good and pure life is not at all 
sufficient to build life's character on. Every one who looks for- 
ward with reasonable expectation of succeeding in living a moral 
and meritorious life, must have a standard measure of what is to be 
called moral and meritorious; in short, he must have a standard 
of right, else he will be sure to fail. 



74 Man: Body, Mind, and Soul. 

Every person starting out at any age or period in life to 
live right, must, of necessity, have a high moral standard measure- 
ment of character, and work to build his own character up to this 
standard. 

For this purpose there is on earth only one source of high 
moral measurement that is always to be found, and always abso- 
lutely correct, and this is the New Testament Scriptures. 

Let every soul, whether Christian or unchristian, first accept 
the moral law, as recorded in the New Testament, as his standard 
(or measure) of right, and with that standard observe and respect 
the following suggestions, and he and she will both merit and 
command the highest respect. 

I have not intended this as a religious article, but when I 
came to the point where I needed to direct attention to a suitable 
measure of right and wrong, I could think of none so good and 
perfect as that which I have named. 

Now, having explained the necessity of a correct measure 
of right — one that can be applied to all our thoughts and deeds — 
I proceed to direct attention to things which I know do detract 
from merit, and weaken and destroy respect. 

Having accepted the only correct measure of right, then 
avoid any undue familiarity among people; and observe suitable, 
genteel formality, as there are polite formalities which every per- 
son, even the members of your own family, have a right to expect 
you to observe. Be natural — not affected in company; don't 
think of yourself, as to how you look or appear; do n't try to look 
pleasant; don't try to smile; don't try to put on a smiling face. 
Let your face be natural. It will be soon enough to smile, or 
laugh, when something laughable occurs. Do n't be thinking 
about yourself, but think of other people and things, as of what 
your company say, and of the answer that will be most suitable. 

When one's thoughts are on himself, or herself, a part at 
least of the power of the mind is drawn from intelligent consider- 
ations, and conversational power is weakened. 

Do n't acept compliments freely. Be warned against compli- 
ments. Do n't be so soft — so foolish — as to believe that they are 
sincere. Nineteen times out of twenty they come from a dishonest 






Satan, Hell, and Heaven. 75 

source, which women need to guard against. Nineteen so-called 
compliments ought to be quickly rejected as insinuating, or pre- 
sumptive of weakness on the part of the female. About all 
directly complimentary or flattering remarks ought to be con- 
sidered unfavorable, and promptly rejected by the lady as un- 
desirable. 

Presents ought to be politely refused. Most presents offered 
to women by the opposite sex ought to be refused as tending to 
establish thoughts and feelings of personal obligation. Of course, 
offers of presents from relatives, or from one lady to another, are 
not included. 

Bad or immoral company must be avoided and carefully 
shunned. No person can be well respected who associates with 
immoral persons. The highest standard of right says, "Come out 
from among them, and be ye separate" from the wicked. 

We have but little reason to suppose any woman or man 
better than her or his associate. Ten thousand times better be 
alone than in impure company. If lonely, get a good, moral 
book, that will improve your mind and feed your soul — something 
good and instructive. Remember, whatsoever you learn mentally, 
will become, as it were, a part of your soul; so read only moral — 
not impure — books. 

Nearly all joking, especially if untimely, or in the least degree 
unchaste, or tending to lead to an immoral thought, is sure to 
weaken or destroy respect. 

Either loud talk, or loud laughter, and loquacity or talkative- 
ness, are sure to reduce respect. Personal familiarity, and meddle- 
some, fondling hands, embracing arms, and caressing lips, destroy 
both respect and good character. 

Hands Off. 

Let every daughter and son be warned, and neither fondle 
nor allow fondling. 

No man or woman of any age after youth should either 
practice or allow hand familiarities. Every Miss or lady ought 
to resent any such familiarity as manifested in taking hold of, 
putting hands on, or handling her in any way, as highly improper 



76 Man: Body, Mind, and Soul. 

and insulting, and immediately resent such conduct as not at all 
allowable. 

This meddlesome use of hands and arms is a manifestation 
of the animal nature — purely animal — calculated to gratify animal 
nature, and would be proper and natural among cats and dogs, 
monkeys and apes, but not proper with people possessing im- 
mortal souls that ought to be fitted for pure deeds and noble lives. 

Take this genteel warning, and make Hands Off! the iron- 
clad and unbreakable rule of your life. Take warning from one 
who has made the subject a study in all lights for years in search 
of the truth. Take warning if you wish to be both respectable 
and respected, and listen not to him who makes light of these facts 
while he seeks to deceive and degrade you — soul and body; but 
consider favorably these truths, and proctect your honor and 
virtue, and gain merited respect by this golden rule, Hands off, 
hands off! 

Meddlesome hands, and embracing, caressing lips, aided by 
the natural but misdirected human affections and lower passions, 
are the most effective, preceding means used by Satan and his 
agents to deceive, demoralize, seduce, and ruin both the young 
and the middle-aged. 

By this playful, sportive laying on of hands, taking hold, 
pulling, pushing, and scuffling, personal familiarity and freedom 
is established in a few hours, or a few days, that, under proper and 
genteel restraint, could not have been acquired in many years. 

This playful, sportive laying on of hands is the common 
gateway to improper personal familiarity and freedom which ex- 
cites and develops animal passions, which in turn become the 
doorway to seduction. 

Every intelligent person, after sufficient reflection and in- 
vestigation, will perceive the awfully evil tendency of meddle- 
some hands; and parents ought to teach their boys and girls at 
an early age — while very young — other methods of play and sport. 

It is right, and proper, and desirable that children and young 
folks have "lots" of amusements and sport; but these must not be 
demoralizing. 



Satan, Hell, and Heaven. 77 

Supply these young people with harmless plays or games 
to be obtained at variety stores. There are many plays that are 
both harmless and instructive, some of which ought to be in 
every home. 

Cultivate a taste for mental enjoyments, as all these im- 
proper, meddlesome hand familiarities are the amusements that 
are most popular among the lowest and most animal-like people, 
and are largely practiced where there exists the smallest amount 
of moral, mental culture. 

Hands off, if you really wish to respect yourself, or to be 
highly respected. 

Let every Miss and woman regard the handling of her arms 
and body as an exclusive, personal right, and be bold and brave in 
asserting and defend the same as such, and especially against all 
male kind. 

It is a privilege which during single life belongs justly and 
solely to the maid, and to be shared only with the husband in 
married life; and if a woman has not the honor, love of virtue, 
and the courage to protect and defend these, her sacred rights, 
before marriage, how can man expect her to protect and defend 
them, as her husband's rights, after marriage? 

Take warning from one interested only for you and those 
whom he loves. I have two unmarried, young daughters — good 
girls — whom / love as much as my own life, and would not, for 
any price, advise wrongly, as they will read and be influenced by 
this writing. 

I tell you truthfully, that the man of any age, young or old, 
who having been allowed improper freedom with a girl or woman, 
does not respect her one-half so much as he would, had she said, 
in public and when alone, Hands off ; and in ninety-nine cases out 
of one hundred will not marry her — courtship and promises being 
of no consequence. 

Men marry for possession; if, then, a girl or woman has al- 
ready given a man possession of her soul and body, he will not 
marry her, unless he be forced to. He may be as much to blame, 
as great a sinner, as she, but this fact will be no inducement for 



yS Man: Body, Mind, and Soul. 

him to marry her — no, no inducement ; and he will not marry her ! 
But if he did, it would most likely be followed by an unhappy life. 

Respect — high, merited respect, is the foundation for endur- 
ing, yea, everlasting, love. But as respect is the foundation for 
love, it, too, must be founded in truth, virtue, and honor. 

There are none too poor to command respect and love; the 
poorest person in any community — poorest as to money and 
goods — may, if he or she so wills, be one of the richest in honor, 
morality, virtue, fidelity to pledges, and love of God and right- 
eousness, and be respected, loved, and, withal, have a crown of 
everlasting glory laid up in heaven, worth more than any man's 
millions of dollars! 

Evil Thoughts. 

Thought results from activity of the intellectual faculties 
of the soul. A thought may be the product of one's own soul, or 
an emanation from another spirit; or may be suggested by any- 
thing seen through the natural eye. Thought is what the soul 
feeds on. If the soul be fed on good, wholesome, moral thoughts, 
its character will be good; if on evil, immoral thoughts, its char- 
acter will be bad. 

The objection, therefore, to evil thoughts is that they, so far 
as entertained, mold bad character, by feeding evil to the soul. 

Evil thoughts, by corrupting and weakening the moral qual- 
ities of the soul, reduce its power to resist evil persons and in- 
fluences. Each and all evil thoughts are the work of Satan, either 
directly or through the evil nature that he has inflicted upon all 
mankind; or through his associate fallen angels; or, may be, sug- 
gested by his human agents. This is exactly and absolutely in 
harmony and accord with Scripture teaching. 

By careful, thoughtful study of one's own mind, and close 
attention to the different manner in which thoughts come and 
go, any person may discover that many of the evil thoughts come 
unbidden, uninvited, and more quickly than others, and seem to 
be instantaneously thrust into the soul, sometimes entirely inde- 
pendent of any thought already existing, and at other times seem. 



Satan, Hell, and Heaven. 79 

to be thrust in ahead of, and adding to, thoughts already in the 
mind, as if to aid in completing a sentence. These sudden and 
uninvited evil thoughts may rightly be recognized as the direct 
work of Satan. 

The mind being the immortal spirit, Satan strives to corrupt 
it by thrusting in impure, immoral, wicked thoughts, knowing 
that if these be entertained, the work of corruption will be 
accomplished. And as an impure, corrupt soul is excluded from 
heaven, Satan rejoices in the work of corrupting minds, his object 
being to keep as many out of heaven as he can ! 

The entertaining of an evil thought of any sort is the closest 
possible spiritual association, fellowship, and communion with sin. 
This will explain why Satan neglects no favorable opportunity to 
thrust impure and evil thoughts upon every mind, as whosoever 
entertains one of these corrupts his soul and commits sin. 

All have heard it said that if Satan be resisted he will flee 
away. Now, the first and every time an evil thought appears, 
instantly thrust mentally at Satan, and the thought will go as. 
quickly as it came — so quickly that you will not remember what 
it was, unless you follow it up, thus holding it, which would be 
equivalent to entertaining it. Every one must be careful not to 
do this. He will be likely to return soon, with the same or another 
evil thought, and must be instantly kicked out as before. He is. 
persevering, and makes many attacks through human agencies — 
by men and women who are his agents — who in conversation place 
evil thoughts in the mind. It is the duty of every person deter- 
mined upon living a decent life to frown and rebuke any such 
agents, and to positively refuse to entertain for a second the eviL 
thought proposed. 

It may be noticed that by an immediate mental thrust at 
Satan, as the author of every evil thought, they will go as quickly 
as they appear; and that you can not dismiss and drive away any 
ordinary thought of your own so quickly. 

Evil thoughts are suggested to everybody, even the purest; 
but if the will refuses to entertain them, there is no sin. Sin is in 
holding and fostering such thoughts. (See Matt, xv, 19, 20.) 

For the same reasons it is a sin to visit with and entertain 



8o Man: Body, Mind, and Soul. 

immoral, wicked associates, or company, and is prohibited by- 
Scripture, which says, "Come out from among them and be 
separate." 

Martin Luther said: "A man can not keep the birds from 
flying over his head, but he can keep them from building nests 
in his hair." 

So of evil thoughts, a person may not be able to keep them 
from coming, but he can quickly and emphatically refuse to enter- 
tain any of them. 

One of the best means of avoiding evil, and of keeping off 
evil thoughts, is to have the mind occupied with good, clean, and 
useful thoughts. 

St. Paul gives the following good prescription for keeping 
off evil thoughts. He says : "Finally, brethren, whatsoever things 
are true, whatsoever things are honesty whatsoever things are just, 
whatsoever things are pure, whatsoever things are lovely, whatso- 
ever things are of good report, . . . think on these things. 
(Phil, iv, 8.) 

St. Paul knew that while the soul is occupied with thoughts 
of things which are proper and good, there would be fewer oppor- 
tunities for evil thoughts. 

Remember, reader, that evil thoughts corrupt and weaken 
the moral sentiments of the soul, and strengthen the immoral; 
and, too, that what is lost in this way of moral strength, is gained 
in immoral strength. 

Surely this must be reason enough why every person at all 
disposed to be moral ought to make war — never ending war on 
evil thoughts — drive them out! "Blessed are the pure in heart." 
The word heart here means mind — the pure in mind. 

Angels— What They Are, Etc. 

Angel, from the Greek word Angeloi, signifying messenger. 
Angels are referred to many times in both the Old and the New 
Testament Scriptures, and are an order of spirit intelligences, or 
spirit beings, far superior to man in intelligence, spiritual influence, 
and power. They are commonly regarded as bodiless intelli- 



Satan, Hell, and Heaven. 8i 

gences; but in the Bible are ferquently represented as appearing 
to sight in human form, and speaking and acting as men. By 
this they are supposed to, and no doubt do, possess the power 
of assuming momentarily the corporeal or material form of exist- 
ence. The poet Nonnus, in Egypt in the fifth century, was the 
first to speak of angels as having wings. 

Angels were created long before men. The Apostle Peter 
(2 Peter ii, 4) represents them as being deeply interested in the 
unfolding of God's plan of salvation for mankind. Also Jude 6 
represents the rebellious angels (of whom Satan was the leader) 
as having lost their first estate long before the creation of man. 
But how long before the creation of man we do not know, per- 
haps thousands of years. It seems evident that they had been 
expelled from heaven before the time when Adam and Eve were 
placed in the Garden of Eden, else Satan would not have been 
there to deceive them. 

Angels appear in the Bible as the attendants of God, and 
especially as his messengers, and the medium of communication 
between him and men. 

Angels have been given a very prominent part in the world's 
providential history — in the history of God's affairs with men 
and women. God used angels as the ministrators of his law, as 
the heralds of the gospel, as the servants of the saints. (Heb. i, 
14.) Many of them swarmed about the small city in which was 
a prophet. (2 Kings vi, 17.) Two of them led Lot and his 
daughters out of Sodom just before its destruction. (Gen. xix, 
17.) They were sent to say to a childless wife: "Behold, now, 
thou art barren and bearest not: but thou shalt conceive, and 
bear a son." (Judges xiii, 3.) And still more remarkable and 
more important than all these, is the fact that an angel was sent 
from heaven to earth to tell the pure, spotless, virgin Mary that 
she would be overshadowed by the power of the Highest, and be 
the mother of the Son of God. (Luke i, 35.) 

Belief that individuals have their guardian angels, whose 

sympathy and help they enjoy, and who joy or grieve with their 

joys and griefs, was common both to the heathen and the Jews, 

and prevails among Christians, founded on Matthew xviii, 10; 

6 



82 Man: Body, Mind, and Soul. 

Luke xv, 7-10; and Acts xii, 15. Though belief in guardian 
angels has been cherished by many people in all ages, yet it has 
never been formally decided on as a matter of faith or belief by 
the Protestant Church. 

Good angels are sometimes called in Scripture "ministering 
spirits" (Heb. i, 14); and bad angels — devils — are often called 
"unclean spirits," "evil spirits/' and "spirits of darkness." 

An unlimited, vast number of angels attended on Jesus from 
the time of his birth, and were at his command throughout his 
early life on to the ascension, and will accompany him at his second 
coming. 

Effect of Time on Belief in Historic Events. 

Needless mental uncertainty and doubts about things that 
are divinely prophesied, and as absolutely sure to come as the next 
Christmas, and that will be as real as any person's personal exist- 
ence, deprive and rob millions of people of desirable faith and 
hope that, to other millions of people, are the sources of their 
greatest and most enduring mental consolation, comfort, and joy. 

It seems that the more distant an occurrence is, whether 
past or future, the less disposed are we to believe that it ever did, 
or ever will, occur. This doubt and disbelief because of distance, 
past or future, is very unfortunate, as it keeps us from being fully 
benefited by the lessons taught in the occurrences of centuries 
ago, recorded in faithful history of long past events; and still 
more unfortunate as keeping people from accepting the Bible 
for what it really is, and from preparing for future occurrences 
sure to come. 

Because having occurred so long time ago, mind seems to 
be skeptical and doubting without any sufficient reason. So long 
as there are still living people who witnessed an event or occur- 
rence, we are disposed to believe; but when all eyewitnesses are 
dead, we are more and more disposed to doubt. 

If men were to live on this earth a few thousand years after 
the death of their parents, some would almost doubt that they 
ever were born ! 



Satan, Hell, and Heaven. 83 

The time of the occurrence of the great Rebellion against 
the United States Government and the assassination of Abraham 
Lincoln is rapidly receding and disappearing in the more and 
more distant past; and after ages and centuries come and go (if 
the world be so long continued), the masses of people will read 
with less and less interest, and more and more doubt, the still 
faithful and true historic records of the Rebellion, and the tragic 
assassination (by Booth) of Abraham Lincoln; and yet the reality 
of these occurrences, and the historic records of the same, will be 
no less true then than now. 

So of Biblical history, Isaiah clearly foretold as prophecy 
the coming and the crucifixion of Christ hundreds of years before 
he came. The New Testament clearly tells how Christ came, 
what he taught, and how he was put to death by crucifixion on 
the cross, particularizing that two thieves, one on each side, were 
put to death at the same time; that he died on the cross, was 
taken down after several hours, and buried; that after three days 
he arose from the dead, came forth from the tomb, and appeared 
to and talked with many persons; and after these occurrences his 
disciples saw him ascend and disappear in the clouds. 

These things were done openly, and witnessed by a multitude 
of people, who saw, knew, and fully believed that these were real 
occurrences. 

The facts were recorded in history then, substantially the 
same as recorded in our Bible of this the twentieth century, and 
have never been disproved in any way. It is the utmost care of 
historians to preserve facts. Our Bible now, after the lapse of two 
thousand years since Christ, expresses as clearly as possible the 
meaning of the original words as uttered by Christ and his 
apostles. 

But, unfortunately for some people, because these things 
occurred two thousand years ago, they allow themselves to be 
misled by the lapse of time, and are skeptical, doubting, and dis- 
believing. They doubt the reality of these all-important events, 
though fully recorded by faithful history at the time of their 
occurrence, and are as well and fully substantiated by history as 
occurrences which took place one hundred years ago. 



84 Man: Body, Mind, and Soul. 

And as to the Bible prophecies, some people place the ful- 
fillment of these far, far in the future, and then doubt! 

The Bible is God's Book of history, law, and prophecy. The 
account of creation is history, as also some of the deeds of men 
are recorded as history, and condemned. And it contains God's 
laws designed to govern mankind; declares heaven to encour- 
age, and hell to discourage men from sin. As a prophecy it fore- 
tells of heaven, hell, the day of judgment, the coming of Christ in 
the clouds, the resurrection of all the dead, and the destruction of 
the world on the last day. 

Every man and woman ought to study the Scriptures until 
he and she comprehend that heaven and hell are places that exist 
and are as real as the world itself; and that after this life each will 
surely be in one or the other of these places. 

The coming of Christ and the resurrection of all the dead 
are events of the future, to be as much expected, though we be dead, 
as the coming of the time when we shall die; yea, as surely as the 
coming of the time when we shall eat another meal. Christ 
declares that the hour is coming when all the dead shall hear his 
voice, and come forth to be judged. And the day of judgment 
and of the destruction of this world by fire, are events of the future, 
absolutely certain to be witnessed by every soul that ever lived 
on this earth, as God has positively declared that these things 
shall occur and be real. 

Any measure less than full, rounded-up, hearty belief that 
these divinely foretold events are coming, and will be real occur- 
rences, deprives the mind of enduring ceaseless comforts and joys 
of anticipation, that are found in full and hearty belief that all these 
things will occur in fullest reality, and in preparing for them, as 
one would prepare for a long journey and a big entertainment. 

How to be Somebody of Importance. 

Somebody is an expressive term. When it is said of a per- 
son, he is somebody, or she is somebody, we readily understand 
that the expression has reference to the quality of the character 
of the person referred to. It is sometimes said of a trifling or 
immoral person, that he or she is nobody. 



Satan, Hell, and Heaven. 85 

It is the earnest desire of every right-minded person to be 
somebody of importance — to himself and others. 

Young man, young woman, to be somebody in your case, may 
mean to be a big farmer, a contractor, a successful merchant, a 
good lawyer, a skillful doctor, a congressman, a governor, or 
President of the United States. To the young woman it may 
mean the honored and greatly beloved wife of one of the above 
named gentlemen. Ah, it pays to be somebody! 

There is not one so poor that he or she can not be somebody, 
and highly respected by all, and loved by many; and is not the 
confidence and love of a husband or wife, and the respect and 
love of a community, better than gold? The love of Christian 
neighbors and friends will follow your soul to eternity; but not so 
either of money or property, as these belong to this world, while 
love belongs to both this and the next world. 

But before you can hope to have the highest respect and love 
of other people, you must first respect yourself, and be somebody 
to yourself before you can be so considered by your best neighbors. 

The moral foundation to somebody, or being somebody, is 
self-respect; and the foundation to self-respect is genuine respect- 
ability. 

Respect is regard for a person, based on the valuation of an 
individual's moral worth; nothing else than moral worth can com- 
mand and hold respect. A man places a valuation on his horse 
or mule for the price he will sell for, but does not respect the mule. 
So of a man entirely destitute of honor and respectability — of 
moral worth; he may hold his head up and value himself very 
highly for his intelligence, learning, or property worth; but pos- 
sessing no moral worth, he can not respect himself. Respect- 
ability begets respect. Self-respect is conceived and born of re- 
spectability, and possessed in controlling quantity only by persons 
who are highly moral and respectable. 

Men and women never become somebody in the estimation 
of good neighbors, until they first respect themselves, and become 
somebody in their own enlightened estimation. 

Every person of good sense is conscious of his good or bad 
personal character; and if it be good he will respect himself; but 



86 Man: Body, Mind, and Soul. 

if it be bad he can not respect himself any more than he respects 
a neighbor of bad character. 

To be somebody of importance, attention must be directed 
to the culture of both the head and heart. By head is meant the 
mind in general; by heart is meant the affections and moral facul- 
ties of the mind. 

During youth and early life, appreciation of one's capacity 
for learning, and diligent application to the study of educational 
books and attention to moral instructions, will induce desirable 
self-respect. 

But the mind culture must include moral culture, else the 
person will not acquire a sufficient amount of self-respect to 
restrain him from evil. We mean by the above that the study of 
letters, words, spelling, reading, grammar, arithmetic, history, 
etc., cultivate the intellectual faculties and increase mental knowl- 
edge, but does not increase the student's love of honor, virtue, 
and right; nor does it incline him to oppose that which he knows 
to be wrong. There must be 

Moral Culture and Self-Respect. 

There are, as it were, two sides to the human mind or soul. 
On one are the purely intellectual faculties; on the other, the 
moral faculties, embracing the affections, honor, virtue, etc. All 
the common branches of school and college education cultivate 
only the intellectual side or faculties of the soul; wherefore, love 
of honor, and desire to do right and to oppose wrong, can be 
acquired and increased only by moral culture with such principles 
and teachings as are found in the New Testament Scriptures. 
This heart culture must be a part of the mental foundation of every 
somebody. All the love of honor and virtue possessed by any 
individual can be traced to heart or moral culture. Heart or 
moral culture brings love of honor, virtue, and respectability, and 
these bring controlling self-respect. 

As the genuine respectability of a neighbor will largely 
govern your actions toward or affecting him, so, too, self-respect, 
founded on your own genuine respectability, will largely govern 
your actions affecting yourself. 



Satan, Hell, and Heaven. 87 

Respect will keep a person from telling a vulgar story or 
swearing in the presence of the respected; and self-respect, likewise, 
will keep a person from telling a vulgar story or swearing in the 
presence of himself or anybody else. Thus respectability and self- 
respect keep people from evil. No amount of education, leaving 
out moral culture, will make a man or woman any the more hon- 
orable, moral, or virtuous. Such education makes polite, cunning, 
foxy, and sharp, but dishonest, immoral, selfish, and heartless 
men and women unworthy the respect, confidence, and love of 
anybody. 

Any man or woman who desires to be somebody of im- 
portance must shun 

Bad Company. 

Every person who wishes to be somebody must depart from 
and keep out of bad company. 

I well remember hearing a woman thirty years ago say, "I '11 
never give up old friends for new." She had always had immoral, 
carnal-minded associates, whom she called friends. Her moral 
faculties were never cultivated; hence, in her estimation, morality 
is but little or no better than immorality. She has not forsaken 
her old friends, as birds of a feather will flock together, and she 
will, no doubt, keep company with some of her so-called friends 
in Hades. 

Every immoral associate, though he be esteemed a friend, is, 
in fact, a positive enemy, and there is absolutely no hope of reform 
of any person who will not give up immoral friends (so-called) 
for new and better ones. The highest and best standard of right 
says, "Come out from among them [the immoral], and be ye 
separate." You will not be much better than your associates. 

Novels and Fiction. 

The reading of a novel is the closest spiritual association 
with the spirit of its author, and the influence usually bad. 

Avoid reading novels and fiction. Why read a novel, fable, 
or an untrue story while there are thousands of books of valuable 



88 Man: Body, Mind, and Soul. 

biography and historic literature — of important lives and facts 
that you have not read? Truth is better than fable! 

Value of Time. 

If one wishes to be somebody, time must not be wasted. Every 
hour spent at the card-table, or the billiard-table, or at baseball, 
or the dance, or in other profitless ways, is a lost opportunity — and 
a wasted hour, during which a moral or useful lesson could have 
been obtained from a good book, that would have made the reader 
wiser and better all through lifetime, and on and on in eternity. 

None of the thousands who have been distinguished by noble 
and useful lives would ever have been known to the world had 
they wasted time in any such ways as above. 

One hour each day in one year amounts to sixty days of six 
hours each, which is the length of the student's school-day. Only 
half an hour a day gives one thirty days' schooling in one year. 

No young person of good common sense needs to remain 
ignorant when one hour each day amounts to sixty school-days 
in one year. 

The greatest scholarship is made up of little acquisitions — 
by learning but one little thing at a time; the whole scholarship 
being acquired as a child learns the A-B-C's, one letter at a time. 
Young man, young woman, grasp these facts mentally, and work 
to be somebody of consequence, and, with self-respect, you will 
not fail. 

Buy a good dictionary and study words — their correct spell- 
ing, pronunciation, and exact meaning. This will be an important 
foundation study, and of very great value and every-day use as 
long as you live. Write words that you wish to study in a blank 
book, and carry it in your pocket for convenient study. 

The Satanic Tyrant, Pride. 

Pride is a mental tyrant, and one of Satan's most powerful 
means of preventing young men and women becoming somebody. 
Satan himself is the father of pride. He was expelled from heaven 
on account of his pride. It is said in Proverbs, that God hates 



Satan, Hell, and Heaven. 89 

a proud spirit. Pride is an awful, awful mental tyrant that needs 
to be feared and fought by every young man and woman who 
really wishes to be somebody. Even the great Apostle Paul him- 
self was afraid of pride. 

Pride, if not timely and carefully restrained, will soon subdue, 
dethrone, and enslave reason, and become the governing power 
over the soul. Millions of people are the slaves of the Satanic 
tyrant pride; their better reason having lost control, they are 
governed in nearly all their purchases — in buying — and in most 
things that they do, by pride. It makes millions of people mis- 
erably unhappy, because they are financially unable to gratify their 
pride, and leads millions into immoral and awfully sinful lives 
and down to Hades. 

When a lady does not feel as comfortable and happy in a 
neatly made and nicely fitting calico dress, as when clothed in more 
expensive goods, reason has lost control, and she is being gov- 
erned and made unhappy by pride. 

She ought to know that it is the soul — the invisible spirit 
being within — that by well-chosen and expressive words makes 
itself felt mentally, and is the source of all fascinating power. Let 
every lady and gentleman know, too, that good and superior 
qualities of head and heart attract more notice and more favorable 
attention in cheap than in costly dresses. 

Ah ! young woman, be governed in all things by your better 
judgment, remembering that every man of good sense knows that 
all intelligence, honor, virtue, and love belong to the soul, and not 
to silks, satins, and fine clothing! 

Judge Everybody. 

To be somebody you must judge everybody in whom you 
are concerned. I warn the reader against persons who quote, 
"Judge not, that ye be not judged," having noticed for years that 
the wicked entertain special regard for that Scripture, but never 
quote the other Scripture which says, "Judge not according to 
appearance, but judge righteous judgment/' (John vii, 24.) 

The reason why the immoral, dishonest, and wicked quote, 
"Judge not, that ye be not judged," is because they do not like 



90 Man: Body, Mind, and Soul. 

to be judged at all by their neighbors, and entertain no love for 
the sentiment expressed in the words, "but judge righteous judg- 
ment." 

"Judge not according to appearance," has reference to cloth- 
ing. We are not to judge the character of a person's soul by the 
clothing worn. 

"Judge not, that ye be not judged," means that we are not 
to judge and condemn on mere and unfounded suspicion, without 
any evidence, as this would be unrighteous judgment. 

We are also commanded in the New Testament thus, "Come 
out from among them [the wicked], and be ye separate." No 
person can obey this excellent Biblical commandment without 
judging persons almost every hour. We must not give any person 
our confidence until we see him engaged in a sinful deed; but 
ought to withhold it until he first merits our respect and moral 
confidence. There is no such thing as a pre-existing right to 
moral confidence. 

We must judge a man by his words, as "from the abundance 
of the heart the tongue speaketh." Words and remarks which 
express unchristian sentiments and principles comdemn the speaker y 
whether he be Christian or not. And as the wicked often use 
words expressing Christian sentiment for the purpose of deceiv- 
ing, but never use words expressing unchristian sentiment to 
deceive, therefore one word expressing bad, immoral, or unchris- 
tian sentiment must be taken as counting more against the char- 
acter of a speaker, than fifty good words count for him. This is 
true, because when the dishonest and immoral seek to deceive 
they guard against the use of words that would expose their bad 
character; but being accustomed to saying things that are uncom- 
plimentary to reformers and Christian workers, and contrary to 
Christian principles, they occasionally expose, by some remark, 
their badness. A really good and moral person uses no words 
that express sentiments that do not agree and harmonize with 
sound Scripture doctrine. While each word denoting or express- 
ing Christian sentiment counts for the speaker, yet words denot- 
ing or expressing antichristian or unchristian sentiment count 
more rapidly against the speaker, as stated above. 



Satan, Hell, and Heaven. 91 

To be somebody you must possess and protect a good moral 
character, and defend it as boldly and bravely as you would your 
life. You must judge the character of every person who seeks to 
associate with you. Measure his words, deeds, and sentiments by 
the Higher Law standard of right, and if these do not measure 
out right, association must be refused. And do not allow any one 
to impose acquaintance, as an introduction at a party or on any 
occasion does not entitle any person to extend and continue the 
brief acquaintance. 

Be Not Deceived by Formal Politeness. 

Be not deceived by any man's formal and genteel politeness. 
We have noticed for years that many men of awfully immoral and 
bad character are very polite to ladies on the streets and at social 
gatherings. Men absolutely destitute of morality and entirely 
unfit to associate with any decent woman, often display as much 
or more formal politeness than the genuine gentleman. Be polite, 
it is desirable and costs little; but be not deceived by outward 
politeness, but study the character of the invisible soul within the 
skull. Politeness belongs to the purely intellectual, not the moral 
side of education, hence is no evidence of morality or honor. 

Manly Reform. 

If you have a bad habit, reform. Do n't use tobacco, cigars, 
or cigarettes. If you are doing so, give your acquaintance and 
associates a beautiful example of true, genuine manhood by de- 
nouncing and discontinuing the expensive, filthy, degrading habit 
forever. Why continue an expensive habit which no intelligent 
man on earth recommends? Why zvaste money to support a de- 
grading habit? Why do that which you would consider a bad 
example by preachers of the gospel? The writer, though having 
spent many years in the mercantile business, has never yet used 
a cent's worth of tobacco, and would not listen to the preaching 
of the gospel by a man whom he had seen on the street smoking 
a cigar. 

Tobacco, cigars, and beer have cost thousands of homeless 



92 Man: Body, Mind, and Soul. 

men money enough to buy their families comfortable homes. 
Come, young man, show your mental manhood in putting away 
tobacco (and beer) for ever and ever. Your mouth was never 
designed for a smokehouse ! No ! never ! 

Only Five Cents a Day. 

Five cents a day amounts to eighteen dollars and twenty-five 
cents in one year — enough to buy two suits of clothing; or, other- 
wise invested, could easily increase to twenty-five or thirty dol- 
lars in one year's time. Five cents a day invested in books 
will amount to an $18.25 library in one short year. Five to ten 
cents a day squandered for beer and tobacco, or in any other 
wasteful way, would keep a family of five or six persons fairly 
well supplied with shoes. 

The time to save a nickel, a dime, or a dollar, is when you 
have one either in your possession or at your command. Nearly 
all men who have accumulated fortunes began by saving pennies, 
and the young man or woman who will not save pennies, nickels, 
and dimes is not likely ever to save many dollars. 

If you have not done so, read the article on "How to Com- 
mand Respect," etc., and work to be somebody of importance. 

Salvation by Contract. 

Probably every person of intelligence, and old enough to 
know what is right and wrong, has committed sin by the actual 
violation of some one or another of God's laws, and is already 
condemned, but not punished, as God defers (puts off) punishment 
until after the death of the body, thus giving every sinner his and 
her entire earthly lifetime in which to repent and seek pardon. 
In the case that Divine pardon shall not have been obtained, the 
impenitent, wicked soul may expect to hear Christ, who is the 
Judge of all mankind, say : "Depart from me, ye cursed, into ever- 
lasting fire, prepared for the devil and his angels; and these shall 
go away into everlasting punishment: but the righteous into life 
eternal." (Matt, xxv, 41-46.) 

Salvation is escape from deserved punishment merited by 



Satan, Hell, and Heaven. 93 

violating God's laws, and can be obtained only by a business-like 
contract with Christ the Savior. 

If one really desires a piece of property that he is able to 
own, he goes and contracts for it, and then proceeds to comply 
with the contract terms. Neglect to contract would have left 
him without the desired property. Exactly so, too, of salvation. 
If desired, it must be contracted for; no person will ever be saved 
from the consequences of sin and get to heaven, except by a con- 
tract reasonably fulfilled. 

Jesus Christ, God's Son, is the Savior, and the only source 
of hope of salvation. All authority over mankind having been 
merited by Christ's sacrifice and suffering on the cross, he alone 
has authority to name the conditions of salvation, which he has 
done in the New Testament Scriptures, where the law of pardon 
is fully stated. 

In this New Testament all the Divine laws affecting us are 
published. In it we are plainly told what is wrong, and what we 
may do, and what we must not do. On the one hand, we are en- 
couraged to keep God's commandments by the promise of com- 
forts here and great rewards in heaven; and on the other hand, 
the penalty for the violation of God's law and commandments is 
declared to be everlasting punishment in hell. 

Any person can be immediately saved by intelligent mental 
action. Repent and pray, as millions have done. 

The Contract. 

Christ is the party of the -first part; and any penitent man, 
woman, boy, or girl may be the party of the second part. The 
party of the first part covenants and agrees (in the New Testa- 
ment) that for and in consideration of the voluntary repentance 
of sin, public confession of faith in the party of the first part as 
the Divine Savior, and baptism of water, he will forgive the sins 
of the party of the second part to date; and also promises to aid 
the pardoned in keeping his commandments, by the helpful influ- 
ence of the Holy Ghost. 

The party of the second part reads and heartily accepts all the 
terms — by repenting of sin; by belief and faith in Christ as the Son 



94 Man: Body, Mind, and Soul. 

of God and Savior; by being baptized in water; and by public 
confession of faith; and by turning away from all sins and sinful 
associates. This fully completes the contract, and secures Divine 
pardon of all the sins of the party of the second part to date. The 
contract is for life, however, and the party of the second part 
must serve Christ during life. 

Behold, reader, Christ has already proclaimed the only terms 
of salvation; and guaranteed with his human life on the cross, and 
by his resurrection, that he will save every soul that accepts his 
terms, hence it is now time for the unsaved to act. 

The contract, on the part of the party of the second part, re- 
quires both faith and works. But the works are all to your own 
eternal advantage; and the faith no greater than we often place 
in men. As when a business man in considering the probabilities 
of the future perceives that he will need to borrow a large 
sum of money to enable him to carry out a certain business 
project, he goes to a banker in whom he has confidence, and 

says : "Mr. , I wish to do so and so, and will need to borrow 

about $ (stating the amount) in sixty or ninety days ; will you 

let me have it then?" Banker: "Yes, sir. I know no reason why 
I can not do so." The business man knows that the banker is 
able financially, and that he is truthful, honorable, and reliable. 
So by faith in man (though not always justifiable) he goes about 
his business, pushing on with renewed energy, never doubting 
that the money will be ready when he needs it. 

Why not trust Christ, who gave his life and rose from the 
dead to give every person a chance of salvation, as far as you 
trust men? 

Christ has promised pardon and salvation to every one who 
accepts his terms, and strives to fulfill the conditions of the con- 
tract. Every sound conversion is a full and lawful acceptance 
of God's terms, and establishes between God and the converted 
a divinely legal contract for pardon and spiritual aid in living a 
devoted Christian life. 

A contract with Christ for salvation implies a case of con- 
version, as the party of the second part is converted. Read the 
article, "Conversion, What It Is." 



Satan, Hell, and Heaven. 9S 

A Violated Contract. 

As a contract for salvation binds the party of the second part 
to the service of Christ for life; and as the service of Christ is a 
warfare and fight against Satan and all evil, he may some time be 
so tempted and overcome as to violate the sacred contract and 
displease the party of the first part, as conversion does not make 
any person superhuman. Let us now suppose that a party of 
the second part contracts to build a large house or mansion for a 
party of the first part, and that in the contract are many specifi- 
cations, some of which are violated, and the party of the first part 
is displeased. The party of the second part goes immediately to 
the party of the first part and confesses his wrong, begs pardon, 
and promises to pay close attention to the contract, and is par- 
doned. Perceive, the party of the second part acted wisely in 
going to the party of the first part, and assuring him that he would 
do right. 

Another man in going upstairs stumbled and fell, but he 
quickly got up and started again, going on and on up to his desti- 
nation. Perceive, he acted wisely in trying again. 

And so it must be in the case you violate the sacred contract 
with Christ. He will be displeased, and you must be both willing 
and anxious to do right, and repent immediately, and go to him 
in prayer confessing your sin, promising to do right, and begging 
for pardon ; thus getting up when you stumble, and starting on up, 
each succeeding time with renewed determination and greater 
effort than ever before. Perceive, you will act wisely, and please 
Christ in so doing. 

Having signed, in your soul, the sacred contract binding you 
to serve Christ, you are one of his, and he will pardon as a father 
would pardon a sorrowful and penitent child. 

A membership and active interest in any one of God's 
Churches will aid any person in keeping the sacred contract. 

The Holy Ghost 

The office of the Holy Ghost is believed to be to awaken men 
to their sinful and lost condition — that a man is brought to a con- 



96 Man: Body, Mind, and Soul. 

sciousness of his sinful condition by the Holy Spirit (or Ghost) as 
agent, and the Word of God — the New Testament — whether 
preached or read, as the instrument. 

All the work of God, Christ, and the Holy Ghost belongs 
to the party of the first part, and must not concern man, who 
needs only to attend to his own part of the contract. The work 
of the Holy Ghost has never yet hindered any person becoming 
a Christian. No, never ! His good influence is felt by the wicked, 
but it is only persuasive, never forcing any person against his 
or her own free will. A person must act for himself and enter 
into the contract, else he will never be saved. 

There can be no silent, sly, sneaking service of Christ. "Ye 
are my witnesses, saith the L,ord, and my servants whom I have 
chosen." (Isa. xliii, 10.) "Whosoever therefore shall confess me 
before men, him will I confess also before my Father which is in 
heaven." "But whosoever shall deny me before men, him will I 
also deny before my Father which is in heaven." (Matt, x, 
32, 33-) 

Paradise, 

Paradise, as now used, signifies heaven. The original mean- 
ing of this word signifies a place inclosed for pleasure and delight. 
The Greek translators of the Old Testament, when speaking of 
the garden of Eden which God planted, and in which he placed 
Adam and Eve, make use of the word paradise; and there are 
three places in the Hebrew text of the Old Testament where this 
word is found, as in Neh. ii, 8; Cant, iv, 13; and in Eccl. ii, 5. 

The Bible uses the term in a double sense — first, for the 
garden of Eden; and, second, for the abode of the redeemed and 
blessed in heaven. Thus in the Old Testament, paradise means 
the garden of Eden; but in the New Testament is used as another 
word for heaven, as by the Apostle Paul in 2 Cor. xii, 4; and in 
the Apocalypse, ii, 7; and by our Lord, when in his agony on the 
sacred cross he pardoned the penitent robber. The Scripture 
says: "And when they were come to the place which is called 
Calvary, there they crucified him and the malefactors, one on the 
right hand, and the other on the left. And one of the malefactors 



Satan, Hell, and Heaven. 97 

[robbers] which were hanged railed on him, saying, If thou be 
Christ, save thyself and us. But the other answered, and rebuk- 
ing him, said, Doest not thou fear God, seeing thou art in the 
same condemnation? And we indeed justly, for we receive the 
due reward of our deeds: but this man hath done nothing amiss. 
And he said unto Jesus, Lord, remember me when thou comest 
into thy kingdom. And Jesus said unto him, Verily I say unto 
thee, to-day shalt thou be with me in paradise." (Luke xxiii, 
33, 39-43.) The general opinion in the Protestant Church is that 
Christ meant that himself and he whom He had just then par- 
doned, would be in heaven that very same day. 

How God Answers Prayer. 

It is absolutely known that God answers some prayers by 
dreams in sleep. At one time when a man had repented of a sin 
and continued to pray for pardon, his prayers were answered in 
an unmistakable vision during sleep. The dream represented the 
penitent as being in a lonely place unknown to him, down by the 
water's edge of a river, with a high, steep bank close by, and a 
high board fence along the summit or top of the bank, and a long 
covered bridge spanning the river a few hundred yards off. It 
appeared to be an old bridge that had been broken and completely 
repaired. The repaired part or section was all new, and of bright, 
new lumber. Next he noticed that near where he stood was a 
convenient pathway, and steps leading up the steep bank to a 
gate that opened into a public road leading to the repaired bridge. 
He awoke, and the first and immediate thought instantly im- 
pressed him that this vision was the unmistakable answer to his 
repeated prayers for divine pardon. 

He had never considered how he would know when his 
prayers were answered, nor thought for a second as to what 
would be God's method of answering. That God used a dream 
to show and convince the man that his prayer was granted, there 
can be no reasonable doubt. The pathway, the steps, the gate, 
the public road, the perfectly repaired bridge, and the immediate 
and decisive conviction of his mind that this was the answer to his 
prayers, ought to be accepted as the work of God. 

7 



98 Man: Body, Mind, and Soul. 

The repaired bridge represented that by prayer and pardon 
the break which sin had made in God's law was repaired, and that 
the pardoned penitent ought to go up out of the valley of sorrow 
and doubt, into the highway of life and duty. 

By a little study of the above vision, the wisdom of God will 
be manifest in it. Notice, there was not a word spoken nor a 
person seen. 

In another case, a man who was annoyed on the Sabbath by 
worldly and evil thoughts when he desired to listen to a sermon, 
prayed God for relief from all improper and unchristian thoughts. 
When asleep he heard three words, ''There 's a fight," and,, look- 
ing across some vacant lots or an open field, he saw what appeared 
to be a fierce struggle under a large-sized, lightish-gray bed-sheet. 
It was disturbed and tossed as though there were two persons in 
a struggle under it; and there appeared several black spots on 
the sheet; and these moved about, lower, higher, and lower, on 
the sheet. He awoke out of this dream, with the thought im- 
pressed upon his mind that this was a complete answer to his 
prayer, and has never doubted it for a second. 

The struggle below the sheet represented the struggle that is 
going on between every Christian person and Satan. The black 
spots represent Satan. The answer assured this man that the life 
of the true Christian is a struggle against Satan and evil thoughts, 
and that he must continue to fight them as the work of Satan. 
God, in his answer, said, "There 's a fight,' , and the New Testa- 
ment tells us that, he that endureth to the end shall be saved. 

Do you, reader, know of any person who can not afford to 
iight Satan and all evil through this life, if it be not longer than 
one or two hundred years, for the peace and joy of millions of years 
in heaven? 

Dreams sometimes foretell something that is going to hap- 
pen. A few months ago the author saw a vision in a dream, and 
heard five words — This is the turning ground — and told his two 
daughters in the morning that there was going to be a death 
soon in a brother-in-law's family. I went away from my daugh- 
ters that day. After a week or ten days I received a letter from 



Satan, Hell, and Heaven. 99 

one of my daughters, informing me of the death of the wife of a 
brother-in-law. 

At the time of the dream I had no knowledge whatever to 
cause me to anticipate a death; and when I was informed who 
had died, I could quite easily interpret the dream. It seems to 
have been prophetic. 

The Bible speaks of dreams as being sometimes prophetic 
or suggestive of future events. There have been many people in 
all ages who believed in dreams, especially as foretelling events. 

There is ample, abundant reason to believe that God warns 
people in dreams against the continuance of their sins; and that 
it is a convenient method of answering prayer. 

But do not allow ordinary dreams to disturb your peace of 
mind so long as you are pure and good. Better never to recall 
a dream; millions of them have no meaning of consequence. But 
be warned when God warns. See article entitled, "Dreams." 

No doubt God answers many prayers in other ways that I 
have not intended to consider here. 

The Glorious Reunion Up There. 

A reunion is a coming together after a separation. There 
must be a separation first before a reunion can occur. 

Do you, reader, fully and keenly realize that preparation is 
going on for a reunion of your family up there? 

Homes on earth disappear rapidly, and are reorganized and 
established forever in one or the other of the future states. We 
talk of home here; love home, even though it be one of poverty 
and toil, yet it is home. We pray God to bless our home. 

Our children marry and make new homes, and love, hope, 
and expectations fill their young souls. 

We have family reunions, and try to be happy. But in a few 
years — a short time — we depart from this world, and our loved 
homes are broken up, and our houses and mansions are occupied 
by other people. 

And yet a little while — a very few years — our married chil- 
dren have grown old, and their cherished and loved earthly homes 



Lof 



ioo Man: Body, Mind, and Soul. 

will disappear forever from the face of this earth. But Christ says : 
"In my Father's house are many mansions; if it were not so, I 
would have told you." This is authority enough for believing 
that in heaven there will be mansions and homes for all the re- 
deemed of mankind. 

The death and burial of a precious relative, or a friend, is a 
preparation for reunion in one of the many mansions above. If 
our dear ones did not depart from us, nor we from them, a re- 
union could never be effected. When the soul of that precious 
child — son or daughter — departed from earth, and you laid the 
body away in the grave, did you realize that it was a necessary 
preparation for a glorious reunion up there? And when you laid 
to rest the body of father, mother, brother, sister, or other rela- 
tion or friend, did you feel keenly that it was a foregoing prepa- 
ration for the endless reunion up there? 

Do you know, as every one should, that this separation de- 
stroys no cherished memories, no affections, and no love? Are 
you conscious, as everybody ought to be, that the minds and 
memories of dear ones in heaven are clearer and brighter than 
ever they were on earth, and that their affections, love, and 
knowledge are increasing along with heavenly progression? And 
that, in perfect accord and harmony with the will of their Savior, 
they anticipate the reunion, and await your coming? 

There are millions of chains of never-dying love closely con- 
necting millions of spirits of mankind in heaven and on earth, 
awaiting for reunion up there. 

In heaven there will be another, and another, and still an- 
other reunion, as often as a redeemed soul departs from earth to 
heaven ! 

Our dear ones that have gone on before, O how they would 
urge us to work for heaven, if they could! Though they think 
of us, they can not come to us, but we can go to them. Imagine 
father, mother, brother, sister, and other relations, and friends, 
how the souls of the redeemed would persuade us, if they could, 
to persevere, to strive to join them in an endless reunion up there. 
The last effort and words on earth of many, was a request to be 
joined in a reunion up there! 



Satan, Hell, and Heaven. ioi 

Who Will be There. 

In contemplating whom we will see up there, let us think 
first of Him who made it possible for us to be there — the blessed 
Lord and Savior. He will be there, and to see our Redeemer, 
Jesus, face to face would make any occasion one of supreme 
reverence, love, adoration, and delight. And, too, God the Father 
who gave his Son to save us, will be there. 

And at the reunion there may be a father, mother, son, 
daughter, brother, sister, uncle, aunt, cousin, nephew, niece, or 
several of some of same relation; and there may be brothers and 
sisters who, having died in infancy, have been almost forgotten, 
or never before seen by brothers and sisters. 

And there may be granddaughters and grandsons; and there 
will be seen in heaven scores of souls that were our schoolmates 
and associates in youthful days, and others that were our friends 
in recent years. 

The family reunion is to be a period of supreme delight. 
Some of the happy thoughts of the glorious occasion will be that 
it is everlasting; that no evil, no sin, no sickness, no pain, nor 
death can ever again disturb our joy or cause us sorrow, and that 
the reunion is to be everlasting. 

The joy, delight, and felicity of the first hours of this most 
delightful occasion will more than compensate for all the weeks, 
or months, or years of sickness, pain, and sorrow preceding our 
departure from earth; and there will be more joy in one year there, 
than in one hundred down here. 

And at many, many of the reunions up there will be souls 
who on earth were connected with the bodies of poor, toiling, 
homeless washerwomen, wood-sawyers, common toilers, and serv- 
ants at the homes of the rich, who would not exchange places 
with their former employers, nor the joys of one year in heaven 
for all the thousands or millions any man is supposed to be worth 
down here. 

There will be, O so many reunions up there of souls who 
were buried by friends in extreme poverty in ground donated for 
the burial of the poor, who would not, if they could, exchange 



102 Man: Body, Mind, and Soul. 

their. family reunion and new estate up there for all the wealth 
and all the glory of the "whole world." 

All former personal disagreements will disappear in an in- 
stant up there, seeing that all are in harmony with God. 

Rejoice, O ye poor, rejoice if your heart be pure and in har- 
mony with the will and the law of God; yea, rejoice! rejoice! for 
though your body be buried in a potter's field, and no attractive, 
costly marble monument announces your name and place of burial, 
yet your everlasting reunion up there with as many members of 
your family as are in harmony with God, is worth more than all 
the silver, gold, diamonds, and short-time joys of the whole world. 

And now, in conclusion, I declare that the things affirmed 
in this book are based on the authority of God, as recorded in 
the Holy Bible, fully justifying belief, wherefore let us turn our 
hearts and hands to the service of God, and be ready, waiting, 
when the heavenly messenger — an angel — comes to escort our 
soul to the glorious reunion that will be prepared and awaiting our 
arrival up there. 

Sleep of Plants Proclaims Wisdom of the Creator, 

Many leaves and flowers change their positions at night-fall, 
or when placed in a darkened room. This changed nightly con- 
dition is called sleep of plants, or vegetative rest. 

The hours of sleep of plants are periodical, but not in all 
cases nocturnal, as some open and close their blossoms at cer- 
tain hours of each day — when rest is needful, or for protection 
against excessive heat, or over-stimulation. The crocuses open 
in the morning, and close soon after noonday. 

Light is a powerful stimulant to plants, and necessary to 
their healthful condition and growth. When night comes, even 
the leaves of many plants (as of some sorrels, the sensitive plant, 
and clovers) incline to fold up, leaf-stalks generally droop or hang 
lower down; and the blossoms, as of species of portulaca, sorrels, 
and the dandelions, etc., close at night and open in the morning. 

But there are exceptions — some flowers are closed during the 
day, and open in the evening. Still other plants open their flowers 



Satan, Hell, and Heaven. 103 

only in the evening or during night-time, these latter having 
been designed to vegetate and flourish in the dark and in the 
cooler and damper air of night. 

The vegetative sleep or rest of plants is, no doubt, necessary 
to the health of the plant. 

Nothing happens without a preceding cause. All remarkable 
things were planned by the Creator, and are evidences and abun- 
dant proof of his existence, presence, and wisdom. 

Every periodical movement of a plant is designed and has 
its use, as the closing of flowers in the evening and opening in 
the morning is for their protection — the folded petals protect the 
stamens and other sensitive parts from excessive heat, cold, and 
wet; and the falling or drooping and rising of plant leaves are for 
the same purpose — for protection. 

Thus not only the mechanism and matchless beauty of flowers 
and leaves, but also their periodical movements, are living evi- 
dences and proof of God, and of his wonderful, marvelous creative 
wisdom and power. 

Personality of God, Christ, and Holy Ghost. 

The Bible teaches both that God is a Spirit and a person. 
It says : "And the Lord appeared to Solomon by night, and said 
unto him, I have heard thy prayer, and have chosen this place to 
myself for an house of sacrifice. If I shut up heaven that there 
be no rain, or if I command the locusts to devour the land, or 
if I send pestilence among my people, if my people which are 
called by my name, shall humble themselves and pray and seek 
my face, and turn from their ways, then will I hear from heaven, 
and forgive their sin, and will heal their land. Now mine eyes 
shall be open, and mine ears attend unto the prayer that is made 
in this place." (2 Chronicles vii, 12.) And when Solomon dedi- 
cated the Temple at Jerusalem he prayed, "Hear thou in heaven, 
thy dwelling-place." In these passages of . Scripture, as also in 
many, many others, the personality of God is clearly taught. 
Analyze the language, beginning with the personal pronoun "I," 
"myself," "if I," "my people," "my name," "my face," "then will 
I hear from heaven," "mine eyes," "mine ears." 



104 Man: Body, Mind, and Soul. 

All these words represent that God is a person, and located — 
having a dwelling-place in heaven. The idea that God is an im- 
personal and unlocated Spirit and, as Satan would like to have us 
believe, in one place as much as another, is a very wrong and 
damaging conception of our Creator. 

God, in communicating with men, locates himself in heaven. 
While it is true that God has power to see and hear a person 
anywhere and from everywhere, yet he is located. It is by un- 
limited power God sees and hears everywhere. 

The great evangelist and man of God, Moody, said in a 
sermon at Cleveland, Ohio : "To be sure we say that God is here 
with his Spirit, the same as we say the sun has been shining in 
Cleveland; but the astronomers tell us the sun is ninety-five 
millions of miles away. So we must bear in mind that God is a 
person, and if he is a person he must have a dwelling-place" 

And what I have said of the personality of God the Father, 
is also true of the Son — Christ the Lord and Savior. He, too, is 
a person, and his dwelling-place is at the right hand of the Father 
in heaven. 

The Holy Ghost, too, is a person to whom the Scriptures 
ascribe personality. Thus in baptism the believer is baptized in 
the name of the Father and of the Son and of the Holy Ghost. 

The Holy Ghost, or Holy Spirit, is now here on earth, to 
convict us — to make us conscious of our sins. The Holy Spirit 
came down after Christ returned to heaven, and every man and 
woman and child can believe and be saved if they will to. 

The Trinity. 

The Father, the Son, and the Holy Ghost constitute what is 
called the Trinity, or Godhead, and are to be worshiped as one 
God. The Scriptures teach that there is one person of the Father, 
another of the Son, and another of the Holy Ghost; and that 
these three are only one God, though each is equal in power and 
glory, and co-equal in majesty, and that these three are one true 
and eternal God, the same in substance, but three persons as to 
individuality. 



Satan, Hell, and Heaven. 105 

In meditating the doctrine of the Trinity, or three in one, I 
always think of the several departments of men and work that 
constitute one Government, as that of the United States; and of 
three men, each having special work, but equal in interest and 
power, and the three constituting one business firm. 

Let us be not troubled about the Trinity, as God will surely 
take care of all that belongs to the Godhead. 

A prayer addressed to "our Father which art in heaven" is 
to all, as one Triune God. 

Let every person who desires to be saved stand up boldly for 
that God, and all will be well. 

Is the Soul Buried with the Body in the Grave? 

There is a class of people called soul-sleepers, who say that 
the soul becomes unconscious when the body dies, and sleeps until 
the general resurrection of all the dead at the end of the world. 

I know of one text way back in the Old Testament, on which 
the soul-sleeper chiefly bases his doctrine. It says: "The dead 
know nothing; no, nothing." This is, of course, true of the 
physical body of the dead. 

But we are living under Christ and the laws of the New 
Testament, and under no law of the Old Testament, except so 
much as Christ re-enforced in his teachings. 

Christ's teachings and last prayer ought to dispose of the 
idea that the souls of the redeemed sleep until the day of judgment. 
Christ's last prayer, while here with his disciples, would put a stop 
to soul-sleeping if it had been the rule before that prayer, so far 
at least as concerns the souls pardoned and saved since Christ's 
advent to earth. Christ in his last prayer with his disciples 
prayed : "Father, I will that they also whom thou hast given me 
be with me where I am; that they may behold my glory, which 
thou hast given me." (John xvii, 4.) Surely Christ's prayer is 
being answered. Christ also said : "If any man serve me let him 
follow me; and where I am, there shall also my servant be." If 
the soul were buried in the grave along with the body, it would 
not be with Christ and beholding his glory; they could not behold 
(see) if asleep in graves. 



io6 Man: Body, Mind, and Soul. 

Conversion means eternal life, and this is what the Bible 
teaches — "He that belie veth on the Son hath life" — now. The 
Scripture does not say that the converted will receive eternal life 
when he dies, nor at the general resurrection; but, "He that 
believeth on the Son hath life;" this means now. 

And if I have eternal life now, through Christ's pardon, and 
am with Christ (spiritually, of course) as is every true Christian, 
how is death going to touch that life, and separate me from 
Christ? The great evangelist, Moody, speaking on this subject, 
said: "It is life without end — eternal life, and that can not die. 
Such life can not go into the grave, and can not sleep until the 
resurrection. All the undertakers in the world could not build 
a coffin big enough to bury eternal life." 

Christ's parable of Lazarus the beggar and Dives the rich 
man is proof that the soul is not buried along with the body in 
the grave. Neither the general resurrection nor the day of judg- 
ment had come, and yet Christ represents the soul of the beggar 
as being in heaven, and that of the rich man in hell — in a place 
of torment. Call it what you please, reader, it will be just as hot. 

It seems that the great Apostle Paul entertained no soul- 
sleeping ideas. Paul said: "For I am in a strait betwixt two, 
having a desire to depart and to be with Christ." And we read : 
"If this earthly house is dissolved, I have a building not made 
with hands, eternal in the heavens." 

And now let me close this article with nineteen words from 
the evangelist Moody, who is now in heaven. He said: "This 
idea that death is going to separate us from the Master we want 
to dismiss now and forever." 

Sweet, Sweet Home, the Nursery of Humanity. 

While everybody has heard it said that there is no place 
like home, yet how few have considered what it is that makes home 
so sweet to its members ! 

A careful study of this subject will be profitable to most 
people — profitable because so many erroneously suppose that 
money and the fine things that it will buy would make their homes 



Satan, Hell, and Heaven. 107 

the happiest places on earth. They imagine that a mansion or 
a commodious house furnished to suit their taste would make their 
homes happy. It is one of the favorite lies of Satan. It is he 
that makes the poor believe that wealth and finely-furnished man- 
sions would make them O so happy! And it is because of this 
monster Satanic lie that men and women struggle so hard for 
property. 

Go into the towns and cities where many people have accumu- 
lated large wealth, and live in fine houses and costly mansions 
extravagantly furnished, and you will find no more joy, no greater 
happiness, than can be found in an equal number of cheap houses 
poorly furnished. 

What, then, is it that makes so many homes the sweetest, 
most attractive places on earth? Ah, it is love, yea, love and 
loyalty (fidelity), and the association of loving ones! 

Go into the finest, most gilded home, and take out one, two, 
or three of its members, and it becomes to the remaining members 
an unattractive, dreary, gloomy, desolate place; so lonely that its 
members do n't care to live there any longer. 

It is love and the association of loved ones that makes every 
"sweet home." And it is love that makes home associations so 
sweet, so precious. 

Suppose that a son or daughter were to travel thousands of 
miles to see and visit relatives, but, on arriving, find that the loved 
ones have gone far off on a long pleasure trip, leaving the fine 
mansion with all its costly furnishings in the care of a servant. 
Would he or she find any pleasure, any joy, in that home? No, 
no; it would be desolate, almost as an open grave. The fine car- 
pets, costly pictures, expensive furniture, etc., would have abso- 
lutely no charms and no entertaining power — no! no! none 
whatever ! 

But suppose that at the moment when the disheartened son 
or daughter was about ready to start away from that desolate 
home, father and mother, or brothers and sisters, should return. 
O ! how changed ! how changed ! In a moment, "in the twinkling 
of an eye," the house, carpets, pictures, furniture, everything has 
become attractive, entertaining, and full of charms. 



108 Man: Body, Mind, and Soul. 

Why? O, because the dear loved ones have returned, and 
are there ! Ah ! clearly, it is love, then, that makes "sweet home' , 
the happiest, sweetest place on earth. 

O ! what a mystery is love ! "God so loved the world that he 
gave his only begotten Son, that whosoever believeth in him 
should not perish, but have eternal life." And his Son (Christ) 
so loved even his enemies that he prayed for them while they 
were putting him to death, and asked God to forgive them (for 
murdering him), saying that they knew not what they were doing. 

Love is the only enduring foundation of the "sweet honie." 
Pure, moral (uncarnal) love is the foundation of all happiness 
and all that it good. 

All the mansions that all the rich men and millionaires of 
earth can build and furnish would not make one home happy — 
no, no, not one! 

But the mutual, pure, devoted, reciprocal love of the poorest 
men and women on earth can make millions of homes happy — 
yea, millions of "sweet homes." Yea, more! love and fidelity, 
love and loyalty, can make the poor, toiling home a place of 
mental happiness and joy — even a miniature heaven on earth. 

Perceive, all the gold and silver on earth could not make 
one such home — not one heaven-like home — no, not one! But 
love can! 

Perceive (this word perceive means to see mentally), perceive, 
O ye poor! perceive that God, your Creator, is the Friend of 
the poor. This law of love is one of the laws of God, and can not 
be destroyed or overcome by wealth. 

Rejoice, O ye poor! rejoice exceedingly if your hearts be 
pure; yea, though your houses be poor, and their furnishings 
cheap, rejoice, rejoice! 

The Unhappy Home, 

Without sin of some sort, every home would typify 
(resemble) heaven itself. It is because of sin that there are so 
many unhappy and miserable homes. Disloyalty and sin, either 
of husband or wife, always destroys love, degrades the home. 
The violation of that sacred commandment where God says, 



Satan, Hell, and Heaven. 109 

"Thou shalt not," etc., and violating the marriage contract, is 
the greatest sin mentioned in the Bible, except sinning against 
the Holy Ghost, and is absolutely sure to bring God's most 
blighting, withering curse upon every such family. 

Thousands of betrayed and debauched homes are held to- 
gether for a number of years by the parental love of betrayed 
fathers and mothers; the wronged husbands and wives being 
keenly conscious of the destruction of the foundation of their 
homes, and yet choose to endure and suffer anything except 
death to keep the children together and to be with them. All 
this assertion of evil is as true as sacred Scripture, and evidence 
of the diabolical work of Satan on the one hand, and of the mar- 
velous power of parental love and devotion on the other. Yes, 
hundreds of thousands of debauched homes and betrayed parents 
do thus endure and suffer, rather than see their children sepa- 
rated, and then be separated from them; and rather than expose 
them to shameful reproach. 

Respectability is the foundation of respect, and respect is 
the foundation of love. The carnal violation of a marriage con- 
tract destroys all respectability — the foundation for respect; 
wherefore love being deprived of its foundation, has nothing to 
support it, and is destroyed. 

Perceive, then, it is not poverty, but sin, that makes homes 
unhappy, and destroys them. 

There are many thousands of rich men and women, heads of 
homes, who would very gladly exchange their costly, glittering 
mansions for cheap ones, if they could get love and loyalty to boot. 

Husband, wife, better, ten thousand thousand times better, 
sacrifice your right arm, yea, and the left one, too, rather than 
destroy the happiness of your own home, or that of somebody else. 

God himself ordained and established the home. God him- 
self officiated at the first wedding. God himself married Adam 
and Eve. God himself decreed that one man and one woman 
should be the head of each home. God himself decreed that the 
head of the home should be created by marriage of a man and 
woman for life; and that the two should be as one — as God the 
Father and Christ the Son are one. 



no Man: Body, Mind, and Soul. 

It was a union for life, during which neither the man nor 
the woman could betray the other without bringing a great curse 
upon himself or herself — the penalty being death by stoning, 
stoned to death. Under the law of Christ, our Lord and Savior, 
adultery or fornication is the only crime against the marriage 
contract mean enough to justify the separation of the husband 
and wife. Christ declares that for no other cause shall a divorce 
be given. Thus all the meanness of one against the other does 
not equal the meanness and sin of fornication. 

The Lord placed the guilty woman, brought to him by his 
enemies, under a direct and positive commandment. He said to 
her, "Go thy way and sin no more!' Ah ! "Sin no more." 

What Christ taught on marriage is remarkably plain, and his 
meaning unmistakable, as stated above. 

According to the correct interpretation of the Bible, both the 
Old Testament and the New, it is woe, woe, woe be to every 
man and every woman who, by disloyalty to husband or wife, 
denies a home, whether it be his or her own home, or that of 
another family or household. 

The home is designed to resemble a miniature — a small 
heaven, on earth. The following Scripture shows what our homes 
should be like, and declares the exclusion of all violaters of our 
homes from heaven. "And there shall in no wise enter into it 
[heaven] anything that deHleth, neither whatsoever worketh 
abomination, or maketh a lie." The Bible clearly and unmistakably 
teaches that there is nothing that is more "defiling/' nothing 
that works greater "abomination," and nothing that makes 
blacker "lies," than the carnal violation of the marriage contract, 
which is the lawful foundation support of every home. 

A careful, analytical study of the Scriptures having refer- 
ence to marriage obligations and penalties reveals the stubborn 
fact that there is as much hope for Judas Iscariot, who betrayed 
our Lord and Savior, as for the adulterous betrayer of a husband 
or wife; and more, as Judas immediately and sorely repented, 
and would not have repeated his sin; but instead, went and "hanged 
himself." This looks far, far better for Judas, than does the life 



Satan, Hell, and Heaven. hi 

of the impenitent "worker of" sneaking, adulterous "abomination' 9 
in the home. 

The most sacred, God-imposed duty of every husband and 
wife is to maintain and protect at all hazards the love and purity 
of the home. It is a nursery of humanity for earth and for heaven. 

How to Make the Home Better. 

If the home is not so good as it ought to be, it can be 
improved. Love is the best remedy, and costs no money. In fact, 
love can not be bought with money. But it can be obtained with- 
out price. If there is not love enough in the home, proceed to 
command more — the more love the better the home will be. 
And, as real, not feigned, but genuine, respectability is the foun- 
dation of enduring respect; and as respect is the foundation of 
love, proceed to live a purer, higher, nobler life; and, too, as love 
begets love, a more affectionate and more devoted life. Con- 
sidering that marriage is a lawful contract for life, act wisely, and 
not indifferent and independent. Stubborn indifference and 
seeming independence will always make the home and all its 
members more and more unhappy. Be wiser, then, and reform 
thyself; put away self-conceit and stubbornness; remember and 
consider, in a proper spirit, your own unintentional mistakes. 
Discontinue forever every evil that tends to make your home 
unhappy. Search for all the causes that detract from or destroy 
respect and love, and renounce and put away, far away, all such 
things. Carefully avoid all appearance of evil. Build up respect- 
ability, and respect and love will increase in the home. Love feeds 
and grows on respectability and merit; but can be destroyed by 
gross immorality and betrayal as quickly as a wood-chopper can 
destroy the life of a tree. 

The home is a human nursery, and the children the plants. 
The home is the nursery of humanity, from which both earth, 
heaven, and hell are peopled. Earth is the last way-station on 
the route. The successful home nursery of humanity cultivates its 
little ones for heaven. The unsuccessful, debauched home starts 



ii2 Man: Body, Mind, and Soul. 

its little ones on the way to Hades. This is not poetry, but eternal 
truth in prose. Every child that is not receiving a moral education 
based on the teachings of Christ, is being trained for, and started 
on the way to, Hades. 

The heads of many, many homes have buried children from 
their nurseries of humanity. Where are the souls of those chil- 
dren who were old enough to be personally responsible for things 
that they said and did? No doubt the greater number of them 
went to that place for which the home nurseries have prepared 
them! Ah! where are theyf The heads of these homes ought to 
have some idea where they are. O ! father, mother, did you train 
their souls when they were young, and easily teachable, for God 
and heaven? If you did faithfully, it is more likely they are now 
in heaven with the Lord Jesus, and joyfuly awaiting the time 
when another, and still another, Christian member of the family 
shall come up and join the little circle of the redeemed of the loved 
family in a reorganized and glorious and eternal home up tliere. 

If, father, mother, you love your children, and really wish to 
be associated along with them forever in a home in a world 
without end, called Heaven or New Jerusalem, and described in 
the New Testament Revelations as of vast, vast size, and of great 
beauty, having jasper walls and pearly gates, and streets paved 
with transparent gold, and in which Christ says, "There are many 
mansions," then teach them to believe, without a wicked, skeptical 
doubt, all that Christ taught, and all that is recorded of his death, 
resurrection, and ascension upon into heaven. 

Rapid Disappearance of Our Sweet Homes. 

It makes my spirit sad, O so sad! and my eyes dim with 
tears, as I contemplate that in a few years, only a short time, all 
the "sweet homes" now existing on this earth will have been de- 
stroyed, and millions and millions of dear, loving ones will have 
been buried. 

It is estimated that as many as one dies every second, and 
about eighty-six thousand every day of twenty-four hours. Thus 
thousands of "sweet homes ,, disappear, blotted out, every day. 



Satan, Hell, and Heaven. 113 

O ! how sad is my inmost soul, as I think of my own dear, precious 
ones being separated, and the home that they and I have loved, O 
so well ! — so much — will exist only in memory ! O ! sad, sad is 
my heart as I meditate about the millions of homes now bound 
together by love; and how thousands of these homes will be ruth- 
lessly destroyed by the adulterous betrayer and Satanic sin — how 
by sin millions of innocent and loving brothers and sisters will be 
separated and scattered by sneaking foes; and how sickness, pain, 
death, sorrow, and grief will enter every sweet home. When I 
meditate upon the separation and grief of millions of loving 
fathers and mothers from their loved and loving sons and daugh- 
ters, by sin, poverty, sickness, and death, my eyes are more and 
more dimmed. And as I still meditate, the pain, grief, and sorrow 
that will result from the separation of the millions of loving 
brothers and sisters; the deaths and burial of the heads of fam- 
ilies — of the old people, and the disappearance of all the sweet, 
sweet homes of to-day — all this within a period of about forty or 
fifty years, — I brush away the troublesome tears, and my soul asks, 
Have these dear, loving ones met again up yonder, where neither 
sin nor death shall ever again separate them? 

O, blessed, blessed promise, hope, and faith that all the re- 
deemed — all the "pure in heart" — shall surely, surely meet again, 
where neither sin, nor poverty, nor sickness, nor sorrow, nor 
death, can ever again separate the loving ones ! 

Sons and Daughters of the Home. 

Sons and daughters of the home, you 11 soon be separated, 
yea, soon, very soon, you '11 be scattered to the winds; your loved 
and loving parents dead and buried. Death may come and take 
father, mother, brother, or sister, any day or night. Think in- 
telligently about these things, and try hard to make your home 
a "sweet home" in fact. Now is your opportunity — now, before 
the reader, or one or more other members of your home have 
been taken by death, or have gone to meet the difficult and 
burdensome cares and responsibilities of life. 

Help father and mother as best you can. If your father is 

8 



ii4 Man: Body, Mind, and Soul. 

poor, sympathize with him. It would be impossible to picture 
with pen or pencil the care, mental anxiety, worry, and sleepless 
nights of the poor father who has a family to support and rents 
to pay, making an endless chain of ceaseless wants and impera- 
tive demands — demands that engage his soul, busy and fatigue 
his body and limbs, and tire his brain. He sometimes is almost 
discouraged, and fears that bankruptcy and financial ruin will take 
or destroy his home, and separate and scatter his loved ones. 
The anguish of such thoughts have dethroned reason, and driven 
thousands of loving fathers insane and to suicide. 

If father is poor and struggling manfully according to his 
best judgment, he needs your intelligent, thoughtful sympathy. 
And do not think him stingy because he does not provide more 
for you. I have noticed all along during many years of active 
mercantile life, that more than ninety poor fathers out of one hun- 
dred buy far, far more generously for their sons and daughters 
than they are able to, and have felt some pride in this evidence of 
parental love and generosity of my sex. 

Stay at home as long as there is work for you. Do n't be in 
haste to get away from home. It were better, far better, for the 
sons and daughters to stay at home, and try to -find something to do 
to help support it. 

Do n't be anxious to be a clerk, or salesman, or saleswoman 
in a store; no, do n't. The supply of clerks is far, far greater than 
the demand, and the salaries being paid to most clerks in towns 
and cities are not large enough to pay for board and necessary 
clothing; and a large per cent of the girls — young women — do not 
receive wages enough to pay for board and lodging at usual weekly 
rates. These are facts. 

The author and writer of this book is an experienced mer- 
chant, and has employed hundreds of clerks, and has, within a few 
days, made an extensive tour of towns and stores in several States, 
and knows that the above statements are solemn facts. 

And the same is true, or very nearly true, of the wages paid 
in most factories where girls are employed. It is a most serious 
fact to contemplate — that hundreds of thousands of young women 
are working in stores and factories for wages that are too small 



Satan, Hell, and Heaven. 115 

to pay for weekly board; many are boarding with parents or rela- 
tives who are poorly able to support them; but many, many ac- 
cepting improper and degrading support. 

So do not hasten to leave home. Better stay at home, or go 
into the country, than into the overcrowded and awfully wicked 
towns and cities. But wherever you are, have with you the New 
Testament, and be guided by its teachings. 

If you love company and home, accept this last advice, and 
you will never, never be without good company, as there is no 
company better than the New Testament. If you make it a con- 
stant and loved companion — believing all that it teaches of Christ, 
the Son of God, and the Savior of all who really and fully believe 
in him, shun all bad company, and live a prayerful life, you will 
soon have with you God's Holy Spirit to encourage and com- 
fort you. 

Lay hold on Christ's promises and believe without a particle 
of doubt every word, and you will be rich. He says: "Verily, 
verily, I say unto you, he that heareth my word, and believeth 
on him that sent me hath everlasting life, and shall not come into 
condemnation, but is passed from death unto life." Christ who 
makes this promise is the great Judge of all mankind. Take him 
at his word, and see to it that neither Satan nor any of his many 
human agents cause you to let go of your belief and faith. He is 
the Divine Son of God, and the only hope of salvation. 

Do n't let Satan deceive you by causing you to believe that 
you ought to have more feeling. Feeling never did and never 
will save anybody, but belief in Christ, belief that he is the Son 
of God, was put to death on the cross, buried, and rose again on 
the third day from the death, and ascended up into heaven in the 
presence of his disciples. Unless you believe all this, you can not 
be saved at all, as Christ is the only Savior, and will not save any 
person who does not believe him to be the Son of God, and accept 
pardon of sins by him. Study the beautiful, pure, and loving life, 
teaching, and merciful deeds of Christ, as recorded in the New 
Testament. Behold him praying for his enemies while he was in 
the agonies of death. He prayed, "Father, forgive them, for they 
know not what they do." 



n6 Man: Body, Mind, and Soul. 

Accept Christ as your Savior and hold fast to his promises 
of salvation, and you need not fear death; no, no, not in the least. 
The death of the faithful believer who drives all doubts away, as 
the sneaking work of Satan, is only a departure from friends here, 
to be reunited with others in heaven, in the glorious presence of 
the blessed Savior. 

Now, if you love a good, "sweet home," accept and love Christ 
as your own Savior, and you will never, never be without a home. 
When death comes and takes you away from your last earthly 
home, you will go to a finer, sweeter home — to a "mansion," to> a 
more glorious home than ever was made by the hands of men, 
and be where Christ is, and be associated with all the redeemed 
of your earthly home, forever! 

Now do n't, O do n't let Satan nor his skeptical agents 
make you believe that this is speculation or imagination; it is not. 
The Christian's belief in a glorious and everlasting home in heaven 
is fully justified by Christ's teachings — the highest authority on 
earth, and equal to any in heaven. 

About Rolling Stones — No Easy Places of Industry 

— Prepare for Opportunities Where 

You Are Known. 

Young men, young women, easy places are so few — so 
scarce — that it may be said, without exaggeration, that there 
are no easy places of industry; and the man or woman, young 
or old, who is looking for a place of comforting ease anywhere 
in the world of industry and push is doomed to disappointment. 
Most deceiving is the enchantment attaching to imaginary places 
of ease, gilded with gold and sparkling diamonds, with beds of 
softest down and pillows of sweetest roses. But when we go in 
search for these lucrative places of ease, comfort, and delight, the 
strangers among whom we go always tell us that such places are 
still farther on! And we may go on and on, farther and farther, 
wasting time, money, and strength; but will never come to places 
such as our souls desire this side of heaven. There, and there 
only, will Christian souls be awarded even more than they ever 
anticipated. 



Satan, Hew,, and Heaven. 117 

Young man, do n't imagine that the good things are afar 
off; as they are not. O how many have abandoned good po- 
sitions, and growing, promising business, and gone off on busi- 
ness adventures as uncertain as any risk of money in gambling- 
games at cards! And of these, O how few have returned with 
wealth compared to the many footsore, and discouraged, and 
penniless home-comers! 

The qualities that a man needs to succeed in the world are 
the same wherever he goes as where he lives. These are honor, 
temperance, sobriety, virtue, industry, frugality, perseverance, 
pluck, and push. "Snaps" are just as scarce in one place as 
another; and the people who are hunting and watching for them 
just as numerous. If you are young, you will have just as many 
chances if you stay where you are. In every place the people 
who hold the desirable and profitable positions frequently turn 
these over to other people. Changes occur often. People will 
die, and some retire from business, and the man on hand pos- 
sessing the desirable qualities and qualifications is sure to be called 
for. You may not have money capital, but can have — what is some- 
times far more necessary — a first-class reputation. And this, an 
established, good reputation, you can not get while running 
around after better locations. To have valuable capital in repu- 
tation, you must stay in one place and build it up. By running 
around you will lose time. Keep busy at something where you 
are. Have nothing to do with the devil's trinity. If you already 
have stained your body and soul with anything whatever unclean, 
do so no more. 

If you have money to burn, do n't let people know it ! Five 
cents a day amounts to eighteen dollars and twenty-five cents in 
one year. Any intelligent business man or merchant employing 
help will give the young man who does not stain his mouth with 
tobacco, nor his soul with the fumes of beer, the preference; as 
every well-informed merchant knows that some clerks contribute 
half the amount of their salaries to the support of the devil's 
trinity, and yet dress well, however small their income ! How do 
they get the money to burn? 

Abandon every immoral associate. Exchange bad company 



n8 Man: Body, Mind, and Soui,. 

for good books. No man can know much unless he reads much. 
Good books are banks in which our best thinkers deposit intel- 
lectual, moral, and Christian knowledge, from which readers can 
draw any needful information. The man is ignorant who thinks 
that he can know much without reading books. 

Be highly respectable, else you can not respect yourself; and 
if you do not respect yourself, others will not respect you! If 
you are a gentleman, you will neither swear nor speak vulgar 
words in the presence of yourself, as no genuine gentleman ever 
does so. He would be ashamed to. Do not suppose that per- 
sons engaged in other occupations are having much easier times 
than you. The facts are, any occupation is tiresome, wearisome, 
when the work is faithfully and acceptably done. That work that 
appears easy to one looking on, is quite toilsome when performed 
in a manner satisfactory to employers. 

And do not think that you, young lady, would be better 
respected if you were a clerk — a saleswoman — in some store or 
office. Such girls are little or no more respected in the big 
towns, than kitchen girls at private homes; and are no better 
paid — in fact, not so well paid; as the girl doing housework gets 
wages and board; whereas the saleswomen get no board, and, 
usually, not enough wages to pay for board at usual rates. 

Parents, think, consider; and, if possible, keep your girls at 
home. Yes, keep them home! Stay at home, girls; roll up your 
sleeves and help support the home. Better make garden, plow, 
plant, dig potatoes, and husk corn, than be a clerk or an office 
girl cooped with one or more men of no more than average 
morality. To possess a good reputation, we must not expose 
ourselves to suspicion of immorality. After a few months' or 
years' employment in places unsuitable for a female, who will take 
you for a wife? Men of all classes, good and bad, will prefer 
single life to marriage to women who have exposed themselves 
to just suspicion of immorality. The office work may be very 
suitable for women; but many of the places offering suitable work 
are very, very unsuitable, and ought not to be accepted by any 
woman caring to keep her reputation good. Because of girls 
and women being employed in places that are improper because 



Satan, Hell, and Heaven. 119 

of the isolated association along with men, there will be many, 
many more old maids and old bachelors in the near future. 

Parents, wake up, wake up, to the welfare of your daugh- 
ters! Many are occupying positions suitable only for your sons, 
because of hours and hours of lonely association along with one 
or more men. Investigate and consider the nature of human 
nature. A friendly hint to parents ought to be as sufficient as 
the kick of a mule ! 

A discouraged woman recently said to me, "I do n't believe 
people will marry at all one hundred years from now, but just 
live like brutes." She is the wife of a Board of Trade man, and 
has seen behind the curtains of many offices and other places where 
young women are employed. But I am sure that she is mistaken 
as to some of the people of the far-off future. No doubt sinners 
are increasing much faster than Christians, as there are more 
sinful parents. But the number of Christians, too, will continue 
to increase, on and on, to the day of judgment. No, no, God will 
never be without a vast army of faithful believers in their Lord 
and Savior. And these, too, will always be the happiest people 
on earth, as the Christians' belief, faith, and hope will always 
be a source of comfort and cheer not enjoyed by the sinner. 

Success and Failure — What is and What is Not 
Success — Ways of Failure — How to Succeed. 

In the limited sense of the word, success — considered finan- 
cially — a man in business, who accumulates money and property, 
is said to have succeeded. But if he expends more than the profits 
in his receipts, his business is said to be a failure. Failure, then, 
means the opposite or absence of success. In success, we gain; 
in failure, we lose, or fail to gain. 

But, in a broader sense, considered with reference both to 
finance and law, a business, to be successful, must not violate 
any of the laws, either of man or God. Wherefore, if a merchant 
gives light weights, short measure, or charges to a customer 
more goods than he delivers, his business, though it may be finan- 
cially successful, is morally and lawfully a failure. 



120 Man: Body, Mind, and Soui,. 

Perceive, merchants and others who make their business 
financially successful by dishonest means or methods, are success- 
ful only in the sense that a thief or robber is successful, until caught 
and punished, or brought to grief on the day of judgment. 

The violation of a human law usually violates also a Divine 
law, as nearly all human laws are based on Divine laws; but 
some are not. Man's liquor-license laws, for one. God says, 
"Woe unto him that giveth his neighbor drink, that putteth the 
bottle to him, and makest him drunken." (Hab. ii, 15.) But 
the laws of men say: "Thou mayest giveth thine neighbor drink, 
and puttest the bottle and the glass to him, provided thee will 
pay our town or city a license of a satisfactory number of dol- 
lars, yearly, in monthly payments, as our share of the profits thou 
makest in putting bottles and cups to him." 

Be warned, aiders and abettors — every man who in any way 
aids in making men's liquor-license laws, or by furnishing a 
building or filled bottles and glasses, you are abettors (accom- 
plices), aids, guilty of putting the bottle to your neighbor, and 
are condemned by the laws of God. 

Must Invoice. — Looking always ahead, without necessary 
retrospective views — without looking back and making needful 
mathematical comparisons of past and present conditions — leads 
to many financial failures. The business-man must first know 
that he is not losing, and then push on. 

In the case a merchant begins with one thousand dollars, 
and, at the end of the first year, it will take all his cash on hand 
and bills receivable (these are accounts and notes payable to 
himself) and ten per cent of his merchandise to pay his debts, 
his business is a failure. But, to know the financial condition 
at any time, he must invoice. The invoice must show correctly 
the value of his stock on hand and all accounts and notes either 
payable or receivable. With the amount of each of these he 
can ascertain his present financial condition and worth, and per- 
ceive how these compare with what were the conditions and values 
at the time of last or any previous invoice. 

By adding the value of stock on hand and the value of ac- 
counts and notes payable to him, and deducting from the sum 



Satan, Hell, and Heaven. 121 

total of these the total amount of his liabilities (these are his debts 
at banks or elsewhere for money borrowed to pay bills, and any 
other obligations connected with the business), the balance will 
be his present mercantile worth. In no other way will he know 
the real financial condition of his business. 

How Financial Failures Come.— The financial failures that 

come to merchants, business-men, and farmers are, some of them, 
as great surprises to the failing men as to their unfortunate cred- 
itors. Let me illustrate: A merchant having the too great con- 
fidence of wholesale firms and banks may conduct a losing business 
for several years, on and on, until nearly every dollar of his capital 
has been lost, as has occurred in perhaps thousands of cases, 
and yet his business all the time presents the outward appearance 
of success. 

Thus, a merchant begins business with say five thousand dol- 
lars capital, and loses ten per cent of the investment during the first 
year, but keeps his stock up by buying on time. At the end of the 
second year his loss equals fifteen per cent of the capital he had 
at the end of the first year. But his stock shows no shrinkage, 
as it is kept up and increased by his increased liabilities at banks 
and wholesale houses. At the end of the third year he has 
still increased his obligations at the banks, and lost twenty-five 
per cent of his reduced capital of one year ago, his stock being 
kept well replenished by constantly-increasing liabilities at banks 
or elsewhere. And during the fourth year he loses thirty per cent 
of the remnant of capital that was left at the end of the third year. 
He is now entirely insolvent, his assets not being enough to pay 
twenty per cent on the dollar of his liabilities. 

Banks refuse further accommodations. His stock is at- 
tached, and, after some legal squabble, is closed out, and the 
merchant bankrupt. This merchant retained the seemingly un- 
bounded confidence of his creditors, kept his stock up and his 
business presenting the appearance of financial success, when, all 
along, it was a complete failure, and not detected by his creditors, 
and, possibly, not known to himself, as he looked forward, not 
back, and did not invoice. Had this merchant invoiced at least 
as often as once a year, and followed the figures up until he ob- 



122 Man: Body, Mind, and Soul. 

tained correct knowledge of his constantly-increasing loss, he 
surely would either have closed out his business, or improved his 
ways after the first, or not later than the second invoice; wherefore 
the merchant, farmer, artisan — everybody — ought to invoice not 
less frequently than once a year; small concerns every six months. 
The recent invoice is also vastly important in the case insured 
property be damaged or destroyed by fire. In any case in which 
insured merchandise or household goods are damaged or de- 
stroyed by fire, insurance companies ask the loser for an invoice 
of the property so lost, and may quite reasonably dispute the claim 
made when no proper invoice can be promptly produced. The 
invoice ought to accompany the claim. 

But remember, too, the real secret of financial success lies as 
much, even more y in saving of time, money, and property, as in the 
earning of it. 

Pleasure. — One of the objects of desire most common is 
the desire for pleasure — for ease, peace, comfort, and joy. Men 
and women labor harder, and part with money, and sacrifice 
truest friends more freely for pleasure than for any other one thing. 
They have, in a million cases, betrayed their purest and truest 
friends, and violated vows recorded in heaven, to take up with 
villains, all for short-time, fast-fleeting pleasure. Many struggle 
for money and property, expecting these to bring abundance of 
pleasure to their souls, but are always disappointed. 

A better understanding of the constituents of matter and of 
spirit and of the philosophy of production would induce men to 
put away their vain and fruitless hope of obtaining enduring hap- 
piness and pleasure from money and property. 

If we want anything whatever that is composed of matter, 
we must obtain it from the sources of matter. Just so, too, if 
we want anything whatever that is composed of spirit, we must 
obtain it from spiritual sources. Things that are of material 
(of matter) proceed from matter; and things that are spiritual 
(not of matter) proceed from the soul; wherefore all enduring, 
lasting happiness, being spiritual, must proceed (be obtained) 
from things that are of the soul. Some of these are : belief, love, 
faith, hope, honor, moral purity, virtue, fidelity, etc. None of 



Satan, Hell, and Heaven. 123 

these can be bought with money; and it is these above all things 
else that make people happy. 

Such pleasure, so called, as proceeds from matter, belongs 
to the body, and is animal sensation, or animal pleasure, and is 
always of short duration. Enjoyment obtained in bathing the 
body is sensational pleasure, or animal pleasure, being of the 
body. Any satisfaction or pleasure obtained by the use of to- 
bacco is animal comfort or pleasure, and belongs to the body, 
except any such enjoyment as a depraved, carnal soul obtains by 
indulging the animal man. But, while bathing is commendable 
and necessary for cleanliness and health of the body, the use of 
tobacco is condemned because it defiles and diseases the body. 
But enjoyment obtained in reading is spiritual, as in reading two 
souls meet — the author talks to the reader — and the alphabetical 
letters and words on paper are the means used to convey the 
author's thoughts, sentiments, and knowledge to the reader. The 
less animal and the more spiritual a person is, the greater will be 
his or her pleasure in reading moral and instructive books. If 
he or she be carnal or animal-minded, novels and low and trashy 
reading will be preferred. Novels and low, immoral reading in- 
toxicate the soul, and whisky the body. Money and property 
are mainly means for obtaining shelter, conveniences, and bod- 
ily comforts; but all the money, property, and mansions on earth 
can not shelter and clothe and comfort a soul longing, aching, 
and starving for pure, sincere, deep, ardent love. 

A pure-hearted wife, mistress of a fine palace, furnished with 
everything desirable that money will buy, whose husband loves 
the card-table, the devil's trinity, and the theater more than he 
loves her, is not nearly so happy as the pure, loving wife in a four- 
room cottage along with her devoted husband, who hates Satan's 
trinity, and so loves his wife that he would not exchange her com- 
pany for all the game-tables, theaters, and costly mansions on 
earth. Each, genuine, enduring happiness, contentment, pleas- 
ure, and love, belong to the soul. 

In any successful race after pleasure, the three laws under 
which we live must be respected. These are: First, and most 
important, God's statute laws, as recorded in the New Testament; 



124 Man: Body, Mind, and Soul. 

second, man's laws, as recorded in law-books; third, physical or 
natural laws — laws of nature. These affect our bodies and 
health. Notice here the threefold nature, both of sin and of pun- 
ishment. Thus, a crime that violates a human law usually violates 
one of God's laws, too; and a violation of a law of nature may also 
violate both a human and a Divine law. Being confined in peni- 
tentiary for murder does not settle with God for the same crime. 
Any race after pleasure, in which all these laws are not respected, 
will be a failure. 

Worst Failures, — The most disastrous failures in the strug- 
gle for pleasure follow and destroy a large per cent of the men 
and women who at any age determine upon sowing so-called 
wild oats, and depart from morality and virtue in their blind and 
senseless race after pleasure, along with persons of immorality, 
corruption, and vice. Millions of young men — many though 
mere boys in age — are thoroughly corrupt in mind and diseased 
in soul, — all influence of moral instruction overcome and destroyed 
by the impure, immoral influences of one or more bad associates, 
or by reading novels or other bad literature, and all desire for valu- 
able, instructive books, important learning, and necessary moral 
culture and improvement crowded out by a cultivated desire for 
exciting games, as of baseball, football, and time-wasting games 
of chance — games that occupy the mind and destroy or keep down 
any ambition for usefulness. Millions of such young men start out 
every year on the great, broad, turbulent, and corrupting sea of: 
life, a large per cent of whom are soon chasing the flirt and sneak- 
ing after the harlot. Starting out diseased in soul, the race is but 
begun, when they are found seeking relief from hateful, loath- 
some diseases of body. And thus, debauched in soul and body, 
many of them commit crimes and fill jails and penitentiaries; and 
in every case the chase after pleasure is a sorrowful failure. 

Young Women. — Thousands of young women unfortunately 
having cultivated little or no love for valuable books and no desire 
for intellectual and moral culture, but predetermined on having 
what they call a good time — pleasure — are soon followed by men 
and women whose souls are reeking with filth, whose minds are 
occupied with thoughts and desires for things most immoral and. 



Satan, Hell, and Heaven. 125 

corrupting. These soon introduce other men and women of 
like character; and the young woman is soon on the road to 
shame, sorrow, misery, and ruin. Young girls and women deter- 
mined on pleasure meet many who encourage them on and on 
in ways of sin. Many pretend admiration and love, where the 
only object is to deceive, pull down, debauch, and ruin. Im- 
moral men and women delight in enticing others down as low 
as themselves, as though a big crowd of sinners in Hades might 
in some way reduce the degrees of punishment in that uncom- 
fortable place. 

There is offered for pleasure to these foolish women, by their 
sinful associates, the public dance, the Sunday excursion, the 
card-table, the association with immoral men and women, the 
late-hour walks and rides in lonely and improper places, the mid- 
night courtship with bad men, having no intention whatever of 
marriage; and, if there be any time or disposition to read, a novel 
is presented by one of Satan's human agents, male or female. 
And thus young girls and women determined on having good 
clothes and a good time — "lots" of fun — plenty of pleasure while 
they are young, become so thoroughly corrupt in mind and so 
awfully diseased in their bodies with a hateful, shameful, loath- 
some disease worse than death, that the poor, sorrowful, disap- 
pointed, homeless, and friendless creatures wish they had never, 
never been born ! A large per cent of them are very short-lived ; 
and many commit suicide. And so the life of the young woman 
pleasure-seeker is an awful, awful failure. 

Children, TOO. — There are, in the larger towns and big cities 
(and some in small towns), demoralized and debauched girls and 
boys not nearly a dozen years old, some of whom have been 
seen advertising their debauchery by flirting and words on the 
streets and in the parks; and the silly, foolishly trusting mothers 
of these debauched children — girls — mothers who gave these 
ruined children improper freedom and association with immoral 
girls and boys, are parental failures. 

From false modesty or neglect these foolish mothers allowed 
these schoolgirl children to learn from street girls and boys 
things about which they ought to have been informed by their 



126 Man: Body, Mind, and Soul. 

mothers, and carefully instructed and warned against the dan- 
gers that surround every young girl several years before she is 
a dozen years old. 

The Lost. — It is said that there are more than one hundred 
thousand poor, miserable, half-starved fallen women in the city 
of Chicago. A vast army of debauched female humanity, but 
poorly clothed, cursed in soul and body, seeking and obtaining 
a starvation support by their lives of "sneaking abomination," 
to which I have referred in an article on page 108, about "The 
Unhappy Home." I have denominated the crime referred to 
"sneaking abomination" because it is a sneaking violation of the 
most sacred laws, both of God and man, and is conducted in a 
sneaking, cowardly manner, to prevent detection. And it is an 
"abomination" because its practice degrades the soul, annihilates 
virtue, destroys all Christian and moral affections of the fornicator, 
the adulterer, and the adulteress, breaks the bonds of marriage, 
destroys the home, robs, separates, and scatters the innocent. 

It would take a big book to tell how the vast army of lost 
and wretched women of Chicago, or any other large city, started 
on their downward course to disappointments and sorrow. But 
it is known that thousands of them were farmers' daughters, hav- 
ing gone from farms, first to the smaller towns, where they hoped 
to earn money and dress nicely, and to have more associates and 
easier times than on the farm. Obtaining employment in the 
neighboring town, many finding employment at hotels and board- 
ing-houses — places where there usually are some immoral men, 
some of whom never look with a decent thought at a woman, 
and who seek company and improper familiarity and freedom with 
hired girls for the purpose of deceiving and demoralizing them. 
The designs of bad men having been accomplished, thousands 
of such girls drift off to the larger towns, and soon find them- 
selves friendless, except it be among the lowest class of people on 
earth. And now, given up to a life of shame, disappointments, 
disease, and sorrow, they are soon wishing that they had never 
seen a town nor a man! 

If these young women had been Christians, and promptly 
refused any association along with immoral men and women, 



Satan, Hell, and Heaven. 127 

and protected their most sacred rights of person by indignantly 
slapping the face of any man the moment he became improperly 
free, the large majority of them would have become loved and 
happy wives and mistresses of comfortable homes. And so the life 
of any woman who does not protect her virtue is an awful failure. 

Entreaty. — O young woman, young woman! Be warned, be 
warned, and protect and defend your virtue, as it is worth more 
to you than all the world ! And if you already have immoral as- 
sociates, depart from them forever! O young woman, stop, and 
turn quickly, and flee from the company and the hand of the de- 
ceiver and destroyer of your soul and body ! Turn, O turn imme- 
diately, before you drift into the channel of immorality and vice, 
and be hurled headlong into the swifter current and rapidly down 
to everlasting, eternal ruin! All who do not break loose and flee 
from the hands of the defilers are soon pulled into the current, 
and swept down over the awful Niagara of vice; and all soon — 
O so soon! — wish that they had never, never, no, never been 
born! 

Advice to Parents. — Draw the line of propriety between the 
two sexes — between the male and the female, between the six- 
year-old girl and boy — and keep it drawn. Teach the little girls 
to keep their hands off the boys, except their own brothers. And 
teach the little boys from the age of six years to keep their hands 
off the girls. Teach the girls from the age of six years that 
their bodies and limbs are their own, and that it is not right to 
allow the boys any personal freedom with her person. Teach 
her the necessary moral rule, Hands off! Teach the boys that 
they may run, romp, and play alone with boys. Draw the line of 
moral propriety between the two sexes, and make "Hands off! ,y 
the motto of every child of six years and up; and, your children 
growing up with this all-expressive motto written upon their 
hearts, and becoming a loved principle and ride of their inmost 
souls, they will protect themselves against the immoral and de- 
grading influences of the too common, too prevailing, unre- 
strained, and degrading personal familiarity and freedom of boys 
and girls of modern times. 

This most unreasonable personal freedom is immoral, coarse, 



128 Man: Body, Mind, and Soul. 

rude, and vulgar. It removes all proper personal restraint of boys 
and girls, and makes both sexes bold, ill-behaved, and ill-man- 
nered. It destroys and prevents proper respect of the two sexes, 
one for the other. 

If parents, guardians, and teachers will draw the moral line 
of propriety between the two sexes from the age of six years 
and up, their girls will know how to, and will protect themselves 
against the millions of carnal-minded boys and men who con- 
stantly and successfully seek to get possession of the souls and 
bodies of young girls and women zvithout marriage. 

And now let me illustrate success and failure in the broad- 
est sense of the two words: There were two men, Mr. A. and 
Mr. B. Mr. A. was very poor, and lived in a cheap house be- 
longing to Mr. B., who was very wealthy. Mr. A.'s only income 
was from hard manual labor at small wages, wherefore the rented 
house was poorly furnished. Mr. B. owned the great, costly man- 
sion in which he lived. Its floors were covered with expensive 
carpets, and the many spacious rooms were profusely furnished 
with beautiful sets, stylish drapery, artistic pictures, fine musical 
instruments, and whatever else money would buy. By and by 
Mr. A. became sick; and his wife, though of small frame and poor 
health, did big washings for Mr. B.'s family to pay house-rent. 
After a few weeks, Mr. B. became very sick, and both men lay 
helplessly ill; and doctors were busy. 

But the time came — O so soon ! — when the undertakers were 
expecting the sale of two coffins, when the doctors were expect- 
ing to cease their frequent calls. When the shades of death were 
fast approaching two homes and two bedsides, and quickly the 
curtains of the last panorama of this life were rolling, rolling down, 
there was no time for repentance. But Mr. A. was ready, and 
calmly calling his family to his bedside, and assuring them that his 
faith in Christ the Lord and Savior was not disappointing, that he 
was going where there is no pain, no toil, no sorrow, and where a 
crown of everlasting glory awaited him; and, after saying, happily, 
"Good-bye, good-bye !" closed the eyes of his body, and his glad- 
some soul went forth to a glorious reception and reunion at one 
of the "many mansions" up there. 



Satan, Hell, and Heaven. 129 

The scene occurring the same hour in the mansion, at the 
bedside of Mr. B., was awfully, awfully different. Here, in the 
magnificent mansion of the dying rich man, was mourning with- 
out hope. Mr. B. called his family to his bedside, and told them 
that there was no hope for him, as now there was no time for re- 
pentance and preparation. He had intended to prepare for death 
some time, but had thought that it would be soon enough to repent 
when he got ready — some convenient future time. He had nei- 
ther publicly professed Christ, nor accepted in time the terms and 
conditions of salvation, and was lost. Mr. A.'s life was a success, 
Mrs. B.'sa failure. 

Way to Pleasure and Success. — The only way to lasting suc- 
cess and pleasure is as follows: Determine upon constant intel- 
lectual, moral, and Christian culture and improvement. Culti- 
vate taste and desire for reading educational, historical, moral, and 
Christian books, as books are the best, greatest, and most fruitful 
sources of useful and valuable information. The experience, learn- 
ing, and important knowledge of men and women of best minds 
and largest experience and wisdom are recorded in books, and 
can be obtained by reading good authors. You can obtain more 
valuable information from an instructive book in one hour than 
you will obtain by experience or otherwise in a month. Books 
are the only source from which you can expect any great amount 
of information. Though you be ignorant, you can, by reading 
books, become a wise teacher. The tendency and direction of 
thousands of young people have been turned from careless indif- 
ference and badness to goodness by reading a moral and Christian 
book. Determine upon a calm, thoughtful, sensible life, aiming 
high morally; upon an honest, moral, and virtuous life; upon clean- 
liness of body and purity of soul — a body undefiled by vice and 
uncorrupted by either of Satan's trio. 

Have no association with immoral and vulgar persons. 
Make war, so long as you live, on every evil, immoral, unclean 
thought the moment that you become conscious of the presence 
of such, whether emanating from your own soul, or coming from 
some other source. Bid evil go, and immediately think of some- 
thing else. Do this, and you will be pure in heart. 

9 



130 Man: Body, Mind, and Soux. 

Has Everybody a Right to an Opinion? 

Counterfeit Things, Opinions, and Men. 

Webster defines Opinion, a conviction of the mind founded 
on probable evidence; belief stronger than impression. Belief is 
defined, Assent to a proposition or affirmation, or the acceptance 
of a fact, opinion, or assertion, as real or true, etc. 

In short, a man's opinion, if expressed, is a declaration of his 
belief. (Author.) 

It is asserted in conversation, every day and every hour, by 
thousands of men and women, that every person has a right to his 
opinion, as though one person has as good right as another, to what- 
ever opinion entertained — to his or her opinion. 

This belief seems to have become so common, so general — so 
universal — that I have never heard the existence of such right 
seriously disputed. By the frequency the right of opinion is as- 
serted, and opinions expressed, by persons of very limited knowl- 
edge of the subjects on which they declare the right of opinion, 
I was led to question the existence of such right, and have studied 
the subject from various standpoints, and find that no such uncon- 
ditional, nor even general, right exists. I find that opinions not 
based on, and supported by, recognized authority, are usually dam- 
aging misrepresentations of things, persons, law, principles, and 
facts; and that such opinions are based on blinding errors of 
thought, and deprive the people who entertain them, of much that 
is good and desirable. 

I find, too, that a very large per cent of men and women of 
this dawn of the twentieth century fail to comprehend that their 
opinions, to be as good as anybody's, must be correctly based on 
authority, and that a vast multitude entirely fail to discover and 
properly appreciate the fact that the world has at all times contained 
diligent students — noble, self-denying benefactors of humanity — 
who have, by centuries of study, provided and recorded a vast 
amount of mental light, which (light) is of great value and aid to 
the men of each succeeding generation, who best succeed in acquir- 
ing correct opinions. 

This multitude who fail to discover their own comparative 



Satan, Hell, and Heaven. 131 

ignorance on special subjects, need to consider that, while all man- 
kind are born empty-headed — without knowledge or opinions — and, 
while many heads remain empty, excepting the increase of matter, 
others are soon filled, stuffed, and crowded with valuable informa- 
tion. No person inherits a penny's worth of knowledge; the sons 
and daughters of the most learned inherit none of the knowledge 
of their educated parents. All knowledge — all learning — is ac- 
quired, some by experience, but far, far more by reading and well 
directed thought. Men need to be more keenly conscious that an 
acquisitive, earnest student, hungry for knowledge (as some are) 
learns as much on a subject under consideration, in an hour's well- 
selected reading, as in several years, or even a whole lifetime ex- 
perience. Men at the age of sixty-five, seventy-five, or eighty 
years, can learn, in half an hour's reading, important principles 
which they have failed to learn by observation or experience, dur- 
ing all the years of long life. All this is true because a good author 
records in a few pages of an instructive book, the learning of many 
long years of combined experience, and book reading — thus im- 
parting to his readers information which, to obtain by experience, 
would require hundreds of years of time, and involve great loss 
of money and comfort, while getting experience. Only a small 
per cent of mankind possess that nobler of spirits which inspire 
ambition and love for valuable information — the larger per cent 
are neglecting nearly all opportunities for self -improvement by 
"solid" reading — husky, chaffy, trashy stuff is preferred to good, 
solid, nutritious mental food. 

I have learned by actual conversation with many thousands 
of men, that a very large per cent of those who do not entertain 
high respect and regard for authority, and for the greater superior- 
ity of one man's opinion than that of another man's, are men 
shamefully ignorant on most subjects outside their immediate occu- 
pation, and too narrow and self-sufficient to properly estimate and 
appreciate the wonderful achievements, and vast value of mental 
labor. There are many thousands of young and middle-aged men, 
and of women, who read very little of anything, and nothing that 
is in any way substantial food for the mind, and who possess ab- 
solutely no ambition for knowledge outside their occupations; and 



133 Man: Body, Mind, and Soux. 

yet many of these entertain and express their picked up, and pre- 
conceived opinions on subjects which require long, careful and dili- 
gent study of authority, as freely as though they were learned 
people ! And I have noticed in thousands of cases that men whose 
average opinions on subjects requiring study, are counterfeit and 
absolutely worthless, seem to measure and estimate other people's 
opinions by their own, and place very low valuations on any man's 
opinions. I have studied and analyzed many of these men, and 
find that they are vaguely conscious that they (themselves) know 
but little, and are too ignorant to perceive clearly that some other 
people know more than they. It seems a man must have learned 
more than the man who is generally ignorant, before he can dis- 
cover how little he does know. 

It is hoped that the foregoing hints will impress on the minds 
of some people the absolute necessity of well-directed reading and 
much judicious study, preceding the formation of fixed opinions 
on subjects of importance. One of the objects of this article is to 
impress the minds of readers the valuable fact that there is im- 
portant and standard authority on every important subject, and 
that opinions formed without faithful, honest, and diligent study 
of authority, are almost sure to be counterfeit opinions. 

The original or genuine of anything, whether it be of matter 
(material), principle, or doctrine, is that which is authorized by, 
founded on, and protected and supported by, lawful authority. 
Recognized standard authority makes and establishes the genuine 
and genuineness, whether of material things; as, in commerce; or, 
of questions and principles of philosophy, art, and science; or, of 
moral law, moral right, truth, justice, and duty; or, of theology. 

A counterfeit is that which purports, pretends, or claims to 
represent a genuine, but does not; anything which, though it may 
resemble, yet misrepresents the genuine, for which it is offered, is 
a counterfeit. Anything not in accord and harmony with the au- 
thorized genuine which it claims to be, or to represent, is a coun- 
terfeit. A man who pretends to be what he is not, is a counterfeit, 
because he is not what he seems to be. And a man who assumes a 
false appearance, or who makes false pretenses of merit, is a coun- 
terfeiter, because he misrepresents and counterfeits himself. 



Satan, Hell, and Heaven. 133 

There are many counterfeits of material things, some closely 
resembling thejgenuine, others widely different than the genuine. 

The original or genuine (whatever it is) is legitimate, and al- 
ways has its justified author — legally justified and protected, either 
by human or divine law, or principles of law. 

The counterfeit is a fraud on both the genuine and its author; 
and, instead of being justified and protected, is condemned by every 
law that justifies, supports, and protects the genuine against coun- 
terfeits. 

The genuine correctly represents both its author and his work ; 
but the counterfeit misrepresents, in some way, both the author of 
the genuine and his work. 

Mr. A, who knows a few of the ingredients of Mr. B's cough 
syrup, and puts them into a bottle and says: "This is Mr. B's 
cough syrup, is a counterfeiter, and his medicine is a counterfeit, as 
it misrepresents Mr. B's medicine, and deceives every one who ac- 
cepts it for the genuine. 

But the more special object of this article is to direct attention 
to counterfeits of far more serious consequences — to counterfeit 
opinions — mental counterfeits. These (mental counterfeits) are 
more common, more numerous, and do far greater damage to 
humanity, than counterfeit things, as money, etc. There are mil- 
lions of mental or mind counterfeits; and millions of people are 
deceived and accepting base and damaging mental counterfeits for 
the genuine. A wrong opinion sent up against the genuine, is a 
counterfeit opinion. 

A counterfeit is a deceptive concoction or device which, when 
accepted, takes the place of the genuine. Counterfeits of material 
things usually cause loss of money or property; as, of the counter- 
feit cough medicine, which causes money loss to the genuine by re- 
ducing its sales; and also imposes upon and damages him who ac- 
cepts the counterfeit, by reason of inferiority and disappointment. 
Thus a counterfeit always damages at least two parties — the author 
or owner of the genuine, and the person who accepts it. 

It seems easy for people to acquire clear and practical knowl- 
edge of counterfeits of money and many other material things ; but 
difficult to perceive (to see mentally) and understand that mind, 



134 Man: Body, Mind, and Soui,. 

thoughts, opinions, belief, moral principles, doctrines, etc., which 
do not consist of matter or material, are constantly counterfeited 
in human minds; these are mental counterfeits — counterfeits con- 
sisting of deceptive, misleading mental representations, thoughts, 
notions, ideas, opinions, and belief ; and yet such counterfeits largely 
occupy the minds of millions of men and women. Counterfeit 
conceptions, notions, ideas, opinions, belief, and affections are the 
most serious enemies and greatest destroyers of mankind. 

The original or genuine may be something of material, and the 
counterfeit entirely mental; as, a false and misrepresenting picture 
of a man, formed and entertained in the mind, making him appear 
better or worse than he is; or, both the genuine and the counter- 
feit may be of mind; as a counterfeit opinion of a neighbor's mo- 
tives ; both the motives and the opinion are immaterial and of mind. 

An opinion is a fruit of thought ; and thought produces action ; 
and action, deeds, genuine opinions are the fruits of thought backed, 
justified, and supported by authority, and produce commendable 
actions and good deeds; but counterfeit opinions are the fruits of 
thought neither backed nor justified by authority, and produce evil 
action and bad deeds. 

Counterfeit opinions are as numerous as bad deeds. They 
corrupt minds, affections, love, and hatred. They create wrong 
sentiment and vicious desires, actions, and deeds. They overturn 
and defeat right, and uphold and support wrong. They misrep- 
resent and slander right — and all that is morally good, and extol 
and cheer whatever is wrong. They misrepresent and slander vir- 
tue, and strive to make it appear no better than vice. They make 
men believe that nowadays there are no such things as honor, 
virtue, morality, and moral right. They criticise God and the Bible, 
and say that ministers are frauds, and the members of Churches are 
all, or nearly all, hypocrites. They really and in fact belittle, belie, 
degrade, and slander whatever is morally right, honest, and just. 
They either directly or indirectly misrepresent and oppose all peo- 
ple who really love right and hate wrong. They say : "Every man 
for himself, and the devil for all." And this (devil) suggests to 
my mind the question, who else than the devil is the instigator, 
justifier, and support of all these humanity destroying counterfeit 



Satan, Hell, and Heaven. 135 

opinions ? Who is the author indirectly ? I love humanity, and do 
not like to accuse mankind (of whom I am one) of being per- 
sonally and in his normal mind, so desperately wicked as to be the 
sole and unperverted author of so much counterfeiting; and this 
is what every man does who denies the existence and influence of a 
personal devil. But every intelligent and fairly well-informed man 
ought to perceive that a large per cent of men are counterfeiters — 
making and passing damaging counterfeit opinions. And millions 
of men are engaged urging body and soul destroying counterfeits 
upon their own children. 

The assertion that every man has a right to his opinion is 
equal to asserting that every man has a right to his character, 
whether it be good or bad; and, surely, no reasonable person will 
argue that a man has any moral right to a bad or immoral character. 

Opinions make character; or, in other words, a man's character 
is made of opinions — in other words, still, a man's opinions are 
the elements of his character. Opinions founded and bedded in 
truth are genuine and good; and, therefore, if a man's opinions 
be good morally, his character will be good; but in the case his 
opinions be counterfeit, he is a counterfeiter, filling his mind with 
false representations, and his character is bad. 

There are, however, subjects purely secular and having no 
reference to, nor bearing whatever on, questions and considerations 
of moral right and honor ; nor to that which is wrong, in the moral 
sense; opinions on such subjects are not considered in this article, 
as important elements, when estimating the morality and immorality 
— the good and the bad elements of human character. 

Counterfeit opinions are the common instigators of both bad 
character and crime. No man does wrong when all his opinions are 
right. Remember opinions are of his thoughts, which have much 
to do with the character of his love and hatred, which control ac- 
tion. Counterfeit opinions (of which I write) are always wrong, 
and beget wrong sentiment; and wrong sentiment begets love of 
wrong, and hatred of right; and love of wrong incites and stimu- 
lates opposition to right, and this spirit of opposition keeps men 
from searching for the truth. Thus counterfeits of this sort are 
deceptive mental frauds which, when accepted for the genuine of 



136 Man: Body, Mind, and Soui,. 

whatever they are supposed to be, occupy the minds of their victims 
and keep them from searching for more and better light ; and thus 
the minds of most victims of counterfeit opinions are blindly and 
tightly shut and closed against the genuine, truth, and right. 

Ninety-five men out of one hundred who having accepted coun- 
terfeit opinions, become opinionated and stubbornly refuse to fur- 
ther investigate subjects on which they are victimized. They acted 
unwise when they accepted and adopted opinions that were not in 
harmony with standard authority — not in accord and harmony with 
the most reliable authority — and now, in keeping and consistency 
with their first awful mistake, they continue to follow their blind 
leaders and absolutely refuse and exclude light. If such men would 
command and use their better reason, they certainly would discover 
that they have accepted and are entertaining opinions which they 
have picked up without having searched authority to discover 
whether they are in or out of accord and harmony with the most 
trustworthy authority. If a man gets very sick, does he trust to 
a blacksmith for advice ; if his watch needs repairs, does he go to a 
wagon-maker; if he desires legal information, does he go to a 
farmer; if he desires to know more of astronomy, does he go and 
ask the doctor? And, if a man desires to know what the Bible 
teaches about rewards and punishments, Satan and hell, to whom 
does he go for information? The doctor studies medicine, the 
watch-maker studies watches, the lawyer law; the astronomer the 
planetary system — the stars, etc.; the minister the Bible. O for 
consistency. A man who has ten dollars at risk goes and consults 
a lawyer; but when the question is raised as to his risk of long 
future punishment for sin, whether in deeds or neglect of duty, 
he listens to, or perhaps, interviews some disreputable tramp, a 
skeptic, an infidel, or a scoffer, who has never made an intelligent, 
systematic and thorough study of the Scriptures, and is told that 
there will be no future punishment; that there is no such place as 
hell; and no personal devil, and he accepts what he hears as au- 
thority, and pictures in his mind a Bible without either punishment, 
hell, or devil; and from this time on and on, he tells people that 
he does not believe in hell or devil. He has made up his mind — 
his opinion — and it is, that there is no hell, no devil, and no punish- 



Satan, Hell, and Heaven. 137 

ment, and, as God's Bible clearly tells of all these, it is evident that 
this man's Bible, pictured in his mind, is a counterfeit, and that 
he is a counterfeiter, its author having joined the band of Bible 
counterfeiters to whom he listened. But this is not nearly all his 
fearful, awful sin; as, in counterfeiting the Bible, he also grossly 
misrepresents and counterfeits God, by picturing in his own mind 
and on the minds of other people, a God who has not made hell, 
and who will not punish sinners. 

Hell is an evidence of God's goodness and love, and not of 
cruelty, as some wicked men say. Behold our jails and peniten- 
tiaries, they are evidences of the goodness and mercy of the men 
who make our laws and these places of punishment — these places of 
punishment are necessary to protect good people, by separating and 
jailing the bad. So, too, of hell, it is a penitentiary — a place neces- 
sary to hold and keep bad people out of heaven; a necessary sepa- 
ration of the good and the bad, and is evidence of God's goodness, 
and love of right. 

Counterfeit opinions lie, cheat, steal, rob, betray, murder, and 
all such ; as, when a man believes that his Christian neighbor is dis- 
honest, his opinion of his neighbor is counterfeit, and is a lying 
misrepresentation, and robs the wronged neighbor of the confidence 
and respect to which he is entitled; and also cheats the man who 
entertains the wrong opinion, out of pleasure and benefits such as 
are fruits of just confidence. The counterfeit opinions of husbands 
as to the sacredness of their obligations and duty to wives, and con- 
sequent neglect, abuse, and disloyalty, have grieved, broken heart, 
crazed, and murdered many, many thousands of faithful wives; 
and entailed ruin upon millions of children. And corresponding 
counterfeit opinions entertained by women, have led many thou- 
sands of wives down, on and on down, into the lowest depths of 
sin; and caused thousands of loyal husbands to suicide. 

There exists no such thing as moral right to wrong. No man 
has a right to bad, and so, no right to a bad character. No man 
has a right to be wrong, either in thought or deed — as, wrong 
thoughts are the foregoing seeds of wrong deeds. Wrong thoughts 
are counterfeits of right thoughts, and no person has a right to 
counterfeits. Counterfeit opinions, especially such as involve ques- 



138 Man: Body, Mind, and Soul. 

tions of moral right by opposing the genuine for which they are 
offered, endanger the best and most sacred interests of mankind. 
They both restrain and impel — they restrain and keep men from 
doing duty and right, and thereby inflict a vast amount of wrong 
upon humanity ; and they impel and stimulate men to do wrong in, 
perhaps, a thousand ways. They favor license of, and protect, 
wrong. They corrupt, degrade, demoralize, pull down, and de- 
stroy whatever is right. They are a constant menace and endan- 
germent to the peace, purity, and wellfare of persons, homes, and 
communities. And they degrade and damage the counterfeiter — 
in fact all are injured who either make, entertain, pass (for the 
genuine), or come within range of their baneful influence. 

Wealth of Four Kinds; Honest Millions, Etc. 

Wealth is a collective word that may include many things 
of value. One man's wealth is in farms, machinery, horses, cattle, 
and city property of a thousand kinds. Another man's in money, 
notes, and credits. Another may have great wealth in potatoes, 
corn, or wheat. All these are material wealth, consisting in 
negotiable property possessing values estimated from the basis 
of one hundred cents, or one dollar. Thus, if a grain merchant 
owns two million bushels of wheat that will sell for one dollar per 
bushel, his wealth is estimated at two million dollars. It is re- 
markable how great material wealth some men accumulate in a 
few years. But their greater accumulation is not always an index 
of superior intellect and greater wisdom. The average man of 
material wealth is no brighter, no better informed, and no wiser, 
than the man whose material accumulations are too limited to 
entitle him to be called wealthy. There is, however, a vast dif- 
ference in both the mental and the physical capacity of men to 
make and accumulate money and property. It would be untrue 
to say that the vast difference in the amounts of wealth accumu- 
lated by men is an index of difference in locations and peculiarly 
favorable material conditions, as there is a great difference in the 
mental business capacity of men, as also in their body and brain 
capacity. Intellect, knowledge, and wisdom are of, and belong to, 
the mind, and differ as widely in different persons as a small star 



Satan, Hell, and Heaven. 139 

differs from the noonday sun. But if the body, brain, and nerves, 
which are the only instruments — the only machinery — through 
which a strong, bright, and well-informed soul can manifest itself, 
be diseased or weak, the man possessing such inferior body, brain, 
and nerves (however bright and capable in soul) will be crippled 
in business capacity, and may not be expected to accumulate so 
much material wealth as the man of strong physical and equal 
mental capacity. 

Usually, however, various material conditions and things 
combined, more than difference in soul and body capacity, cause 
the vast difference in material wealth accumulations. But do not 
let this argument and elucidation inspire anybody to run off in 
search of conditions favorable to becoming a millionaire, as there 
are a million boys and girls, men and women, already enlisted 
ahead of you, and now in search of millions, most of whom will 
be sorely disappointed. It will save great and sorrowful dis- 
appointments not to start in search of material wealth. 

Honest Millions. — Some people have supposed it impossible 
for a man or firm to accumulate millions of dollars in a lifetime 
without fraud. But I think this supposition a mistake. No doubt 
men have accumulated property valued at millions of dollars with- 
out any more fraud than may be ascribed to merchants and 
farmers who accumulate from ten thousand to fifty thousand dol- 
lars. Men have accumulated millions of dollars in manufacturing 
and selling the products of their factories, as honestly as their 
neighbors accumulate five and ten thousand dollars each. They 
paid customary wages for labor in their factories, and provided 
labor that was very acceptable to many men. And while thus 
providing honest and desirable labor for thousands of men, they 
also supplied other thousands of men with useful and needed 
farm machinery, or other manufactured articles of commerce, and 
at prices competing with other factories. 

So it is wiser, better, and more nearly right not to consider 
men who have accumulated large material wealth more dishonest 
than men of smaller means. 

But why do men want so much of this sort of wealth — wealth 
that can not make and keep its possessors happy? Wealth for 



140 Man: Body, Mind, and Soui*. 

which thousands of men have been murdered. Wealth that, after 
the death of him who accumulated it, brings contention, enmity, 
and soul-destroying hatred among heirs. Wealth that brings hate- 
ful pride, intemperance, indolence, and debauchery. Wealth 
which, though possessed to-day by warrantee deeds, may soon be 
divided up among lawyers and others, some of whom may say: 
"The old fools starved themselves to save money, and kept every 
dollar until their last breath ! Now that they are out of the way, 
we '11 do as we please." And many please to squander in specu- 
lations and otherwise what the old people saved. 

Why struggle to accumulate piles of material wealth, from 
which you can not take so much as a penny's worth when you 
depart from this world to the next, when you can far more easily 
accumulate wealth for two worlds? 

Spiritual Wealth. — This is a sort of wealth which goes along 
with its possessor's soul all along through this life and world, help- 
ing, comforting, and encouraging the soul until the last stitch is 
taken, the last nail driven, the last day's work done; and then, 
when the body lies dying, every penny's worth of this all-superior 
kind of wealth will go along with the never-dying soul to the 
next world. 

This all-superior sort of wealth I call spiritual wealth, because 
it does not consist of material or matter. It can not be seen, felt, 
weighed, measured, etc., as can material wealth, and yet when 
possessed it exists in the soul as really as though it were in gold, 
silver, or other material wealth. (See page 20, 21.) It is of 
spiritual nature, and when a penny's worth, a dime's worth, or 
any amount of it, is obtained, it becomes an addition, as of growth, 
to the immortal soul. This is wealth that thieves can not steal; 
wealth that will stick closer than a brother, stay with you, and 
always go along with you, whether in life or in death, as a part 
of your soul. 

Material wealth is useful, and some measure of it needful on 
earth; but it is not a legal tender at the gates of heaven! Ac- 
cording to the Scriptures, no amount of material wealth is large 
enough to buy one soul's way through the great pearly gates of 
heaven, as man's material wealth is neither counted nor wanted 



Satan, Hell, and Heaven. 141 

in heaven, and the guards at the gates will not admit any soul 
not provided with the amount of spiritual wealth required by the 
laws of heaven, as recorded in our New Testament Scripture. 
I am glad, O so glad, that this is so — that a reasonable spiritual 
fee protects the purity of heaven, as if it were not so protected 
those of the wealthy men on earth, who, because of their corrup- 
tion, are excluded, would buy their way through the pearly gates, 
occupy the "many mansions" of which our beloved Savior has 
told us, and soon make heaven as corrupt as the earth now is, and 
there would be no heaven. 

Now, let us consider what is, and what is not, spiritual 
wealth; and, briefly, some of the sources thereof. In obtaining 
material wealth there are some accumulations of material things 
that do not increase the accumulator's actual wealth value. It 
is so, too, in spiritual accumulations; much of the obtainings — 
the acquisitions — of the average soul possesses none of the quali- 
ties of spiritual wealth, and cause the soul many grievous losses 
all along through life, or until Christian conversion puts a stop 
to evil accumulations. Wherefore, for the purpose of aiding my 
readers in more clearly understanding my thoughts on this sub- 
ject, I will illustrate by an easily comprehended analysis of the 
soul, as follows: Let us suppose that in the center of the soul 
is the department of intellect, reason, affections, and will, and 
that these govern the soul. And that circling around these are 
tour departments in which is stored the spiritual wealth of the 
soul. These four departments are: First, the department of 
secular learning, knowledge, and affections; second, the depart- 
ment of morality, including all such learning, knowledge, and 
affections of the soul as tend to elevate it morally; third, the de- 
partment of Christianity, where is stored learning, knowledge, 
sentiments, and affections that influence and determine the soul 
upon devoting itself to the service of God; fourth, the anti- 
Christian department, where the soul piles up its un-Christian 
learning, knowledge, doubts, disbelief, and infidelity, and its affec- 
tions and love of things evil and ungodly. 

The heart of the soul is its intellect, reason, affections, and 
will. Wherefore the Bible says: "Blessed are the pure in heart, 



142 Man: Body, Mind, and Soul. 

for they shall see God." The heart of the soul is subject to influ- 
ences, good and bad, and so may be greatly changed, either for 
better or worse. The soul is wicked when it does not love to pile 
up Christian wealth; but its heart may be changed by repentance 
and conversion, so that it will work to pile up wealth in the once 
neglected department of Christianity. 

The soul has the power to bestow its affections on accumu- 
lations of spiritual wealth for either one or two of these depart- 
ments, and to neglect others; but no amount of either secular or 
moral wealth will save any soul from hades. Christian wealth 
piled up in the department of Christianity is the only passport — 
the only ticket to heaven. But I fully believe that all kinds of 
spiritual wealth will accompany souls in their future state and 
world. But that only secular wealth and un-Christian accummula- 
tions stored in the anti-Christian department of the sinner's soul 
will accompany it to hades. 

In Christian repentance and conversion the soul's previous 
doubts, disbeliefs, immorality, and filth are all renounced and 
crowded out, and the soul's empty department of Christianity 
receives Christian belief, faith, hope, and love; and from this time 
on the soul, growing in grace, must continue to accumulate and 
pile up Christian wealth. 

The accumulation of a vast fortune in moral and Christian 
wealth ought to be the determined object of every soul. It is a 
most fearful mistake to pile up secular wealth, and neglect to 
accumulate also moral wealth, as the latter is often the foundation 
for Christian wealth. The wealth of morality makes a person 
moral, truthful, honest, and virtuous; but it does not make him 
see his obligations to and reverence for God. Christianity, how- 
ever, includes both morality and Christian faith and reverence 
of God. 

The foundation for the greatest spiritual wealth, both moral 
and Christian, is laid during early childhood and youth. Where- 
fore parents who neglect to teach their small children, by words 
and example, lessons of moral purity and right, may, by such 
neglect, be laying in their young souls the foundation for future 
Christian poverty and everlasting loss. 



Satan, Heix, and Heaven. 143 

If intellect, reason, affections, memory, and will belonged to 
the brain (and not to the soul), all these, along with all our learn- 
ing and knowledge, would perish with the body and brain, and 
the soul would become an idiot. 

Poverty and Wealth. — By reflection the reader will easily per- 
ceive that, though a person be very poor and needy of material 
wealth, he or she may be very wealthy (rich) in spiritual wealth — 
in wealth of soul. Poverty-poor, and yet very wealthy! And, 
too, as pleasure and happiness belong mainly to the soul, a person 
who has no material wealth — not a dollar — but who has, O ! so 
wisely, piled up moral and Christian wealth, may go cheerfully 
about his or her daily labor, with the soul silently singing and 
praising God for his great goodness and mercy; and rejoicing 
as only a Christian can; O, so happy every day! Ah! and this 
is that superior sort of wealth that is within reach of all the 
poor — and can be possessed by every poor man, woman, and 
child without money! And what more about this wonderful 
wealth — this all-superior wealth? Why, it is wealth for two 
worlds — this and the next. There are many among people who 
are poverty-poor as to wealth for this world only, who are piling 
up in the Christian department of their souls this all-superior 
sort of wealth. 

And, too, there are evidently many who, though they have 
piled up great material wealth, are starvation-poverty poor in 
both moral and Christian wealth, and are as dissatisfied and as 
unhappy as when they lived in cheap-rented houses. These 
wealthy men are still looking, seeking after pleasure for this world, 
and will be sorely disappointed on and on to the end of this, their 
probationary lifetime. But let me assure you, reader, that pass- 
ports from this world to the next are already prepared for every 
one of these men who have no wealth laid up in the Christian 
department of their souls. But every one of these passports is a 
sure passage, without fare, to hades. 

The sources of spiritual wealth are many; but the Bible is 
the basis and foundation of all genuine Christian wealth. Other 
books by Christian authors, with sentiments based upon or in 
harmony with the Scriptures — books that are both moral and 



144 Man: Body, Mind, and Soul. 

Christian — such as both indorse and defend the Bible, are sources 
of Christian wealth, and help their readers to better understand 
some Biblical questions, and encourage greater faith and purer 
Christian life. Such books influence and greatly aid their readers 
in filling the Christian departments of their souls. 

The anti-Christian department of the soul can be filled up 
rapidly by reading novels and other immoral, un-Christian books, 
such as encourage immorality, either by intoxicating the soul, 
denying the divinity of Christ, finding faults with the Old and the 
New Testament Scriptures, or otherwise. The influences of all 
such books are bad, immoral, and un-Christian, and aid the soul 
in filling its anti-Christian department with skepticism, doubts, 
disbelief, and all manner of spiritual impurity and trash. 

And though Christian wealth is a sure and safe passport from 
this world to heaven, yet let me warn you, precious Christian 
reader, that you be never discouraged, but hold fast to the faith, 
and push on and on when spiritual clouds of gloom come, as they 
will again and again (seemingly as do material clouds in the skies), 
drive them away mentally until the Spirit of the Son of Light 
and Love comes (as he will), and shines brightly again in your soul 



Satan, Heix, and Heaven. 145 



Three Classes : The Moral and Morality — The 

Immoral and Immorality — The 

Christian and Christianity. 

The Author's Three Years' Tour of States. 

On my three years' tour of states and talks — face to face — 
with more than fifty thousand men and women, I observed no 
persons that cannot be properly grouped in one or another of 
three distinctive classes; as, the moral, the immoral, and the 
Christian. All the people of any community may be classified 
according to some common relations and affinities, and distributed 
into these three characteristic classes. These represent both the 
highest and the lowest types of humanity. Immorality represent- 
ing the lowest class ; morality the intermediate or middle condition, 
or middle class; and Christianity the highest class. 

As to the rule of classification, if a man is not moral, he is 
immoral; if he is immoral, he is not classed moral. If he is 
Christian, he belongs to neither the moral nor the immoral class. 
As morality does not include Christianity, the moral people cannot 
be classed along with the Christian. Christianity does include 
morality in all its beauty; but morality in all its purity, does not 
include Christianity. In other words, Christianity is not a part of 
morality; but morality is a part of Christianity. Thus, a man 
can be moral, and yet entirely unchristian; but he cannot be both 
immoral and Christian. 

To the moral class belong all that are strictly moral. The 
members of the moral class have their confession of faith — their 
creed — which they often proclaim. The main point reached in 
their confesion of faith, is their asserted belief in whatever is 
moral, between man and man, as their doctrine, confession, and 
guide. The moral man may not recognize the common brother- 
hood of all mankind; but he is not his brother's destroyer. And, 
being governed by the unselfish principles of morality, he is, in 
a sense, his brother's keeper. Wherefore, he is a good citizen; and 
10 



146 Man: Body,, Mind, and Soul. 

whatever he does must be moral. He sets no "bad" examples, 
either in word or deed, as a bad example is immoral, and induces 
others to do wrong. He is not profane, as profanity is not moral. 
He is cheerfully, heartily law-abiding, including man's laws respect- 
ing the Sabbath day. He pays his debts; not because he must, 
but because it is moral to do so. In short, the moral man's confes- 
sion of faith in his religion of morals or morality, binds him to 
every obligation that is imposed by Christianity, except Christian 
belief, faith, and worship. 

A Denomination. — In estimating, for classification, the moral 
character of all the people of an entire community, and not being 
all-wise, I found it necessary to obtain from those desiring to be 
classed moral, some confession that would seem to establish their 
right, in some measure, to membership in a class so highly respect- 
able as that which I denominate moral. And so, following the 
examples of confession required by the churches, I admit to the 
moral class only them that confess abiding faith in the efficacy of 
the religion of morality. 

In conversation, face to face, with forty thousand unchristian 
people, I found that a very large percent of all these profess 
morality; and as many as can, pass themselves for moral people. 
I found that the members of this numerous class of unchristian 
humanity are of one common faith. Ask forty thousand of these 
about their religious belief, and they quite generally say that they 
believe in "doing right/' in "honesty/' in "morality/' Such, then, 
is their religion. And all that they profess is comprehended in 
the one word, morality. These people are in common sympathy, 
seemingly depending alike on morality for salvation. The general 
uniformity of their religious belief (so to call it), developed to my 
mind their denominationalism, and caused me to conceive the idea 
of classing and denominating them the moral denomination. They 
have their religion and denominational creed (belief), as really 
as do the Christian people; and are as nearly alike in their ways, 
customs, and habits, as the Methodist, Baptist, or people of other 
denominations. All that is missing is formal organization, which 
would add nothing to their belief or creed. Now, as many people 
are trusting, in a large measure, to morality for both present and 



Satan, Hell, and Heaven. 147 

future salvation, it will be wise to consider and know what is, 
and what is not, morality. I have given this vastly important 
subject much thought, and find that the principles of morality are 
as old, and as eternal, as God himself; and are neither made nor 
destroyed by any laws that can be enacted by men — that the laws 
of men neither make nor destroy any principle of morality. 
Morality is based on pre-existing, unchangeable principles and 
rules of right; which, if enforced, would entirely prohibit wrong, 
whether in thought, word, or deed. It is a system of universal 
prohibition of wrong, excepting neglect of duty towards God. 

The correct measure of morality is the same as the measure 
of right. It is conformity to reason, truth, justice, and duty. 
These are the moral elements of morality; and if a man shortens 
or lowers this correct measure of morality by extracting or leav- 
ing out any of these elements, to justify his bad habits, he is as 
dishonest as a merchant who uses a short yard measure. Thirty- 
six inches, not an inch left out, is one yard. If a man leaves 
"reason" out, in the hope that his sins will be excused because 
he didn't know more; or if he leaves "truth" out, to justify his 
lying; or if he leaves "justice" out, that he may cheat; or if he 
leaves "duty" out, to justify his neglect of duty, he dishonestly 
lowers and shortens the standard measure of morality, and is 
grossly immoral. 

And this is what a man does when he claims that a bad habit 
is not immoral, as he endeavors to pull down and shorten the 
measure of morality, to make his wrong seem right. And there 
are many men of this sort ; but though all men were addicted to an 
immoral habit, it would not therefore become moral. As it is 
a disgrace to belong with the immoral class, and an honor to belong 
with the moral class, and a still greater honor to belong with the 
Christian class, many immoral people claim the right to member- 
ship in the moral class. And some who do not belong above the 
moral class (perhaps not above the immoral), claim rank and 
title in the Christian class. Thus, a man may profess morality, 
vehemently every day, and yet be quite immoral. He may be 
very displeased and indignant to be classed, by his best neighbors, 
along with the dishonest; and yet so he is when he willfully and 



148 Man: Body, Mind, and Soul. 

from selfish motives, cheats anybody. Any willful deed so selfish 
as to wrong another person, is dishonest. 

Great wrong is inflicted upon people of the higher classes by 
members of the immoral class, who, instead of reforming them- 
selves, endeavor to drag the moral, and the Christian, down upon 
a level with themselves. So I have very often heard the immoral 
telling somebody that Mr. A. or Mr. B. "needs to be watched, as 
they will cheat if they get a good chance." Now, Mr. A. and 
Mr. B. are both good, conscientious, honest, trustworthy men; 
both classed as honest, and worthy of their classing. 

And thus the good motives and character of men and women 
of the moral class are frequently and wrongfully misrepresented 
by members of the immoral class. There are, in a large com- 
munity, scores of moral men — men who are truthful, conscien- 
tious, and honest in all their dealings with mankind — and yet 
there is scarcely a man of all these, who entirely escapes slander 
by some person belonging to the immoral class. Thus it is impos- 
sible for all the members — the whole body of men and women of 
a community, classed as moral — to escape the immoral, foul, and 
malicious tongues of some of the members of a class below them. 
( Read St. James iii, on the tongue. ) 

Moral Men. — The moral man is one of the nobler specimens 
of humanity. His thoughts, opinions, belief, and affections are all 
governed by the beautiful principles and rules of morality; there- 
fore he is moral in both head and heart — in mind and affections. 
He is absolutely honest, conscientious, and upright in all his con- 
duct. His standard of right is morality, which, in a comprehen- 
sive sense, includes all that is right, leaving God out. Measure 
his deeds by the author's measure of morality — conformity to 
reason, truth, justice, and duty — and it will be found that he does 
not need to lower or shorten the standard to excuse any of his deeds. 
He wastes neither time nor money, and has no bad habits; and, 
certainly, sets no bad examples. Being finite, he is not infallible; 
but his errors are of his head, and not of his heart. Wherefore 
he does not practice, nor do, that which he knows is wrong; as 
anything wrong is not moral. He is in every way (excepting that 
he leaves God out) a most desirable friend, associate, and com- 



Satan, Hell, and Heaven. 149 

panion. O, that there were more, far more, moral men. They 
are appreciable, noble fellows; but, as every good thing is coun- 
terfeited, it were impossible that the numerous members of a 
whole class, creed, and denomination of people, second in merit 
only to the genuine Christian, escape being counterfeited. Where- 
fore there are many counterfeits of the members of the class whom 
I denominate moral. 

Any immoral man who passes himself for moral, is a base, 
hypocritical counterfeit of the genuine moral man. And every 
immoral man or woman who endeavors to pass for moral, is a 
counterfeit, a hypocrite, and a fraud on the moral denomination. 

The moral man is not an immoral man veneered; no, no, he 
is moral. He is mentally and physically moral — his body being 
subordinated to his moral mind — he is an embodiment of morality, 
from heart to circumference, all moral. 

He is not a pretender, as pretention is dishonest; and to be 
dishonest would class him way down, in the immoral class. 

A Gentleman. — He is a gentleman. Ah, what is this, a gentle- 
man? Am I correct in asserting that the moral man is a gentle- 
man? Yes, surely, the moral man is a gentleman. Some people 
do n't know what it is that constitutes a gentleman. The same 
qualities and merits of manhood; the same elements of morality 
that constitute a moral man, also constitute the genuine gentleman. 

Some people seem to think that fine clothing and entertaining 
conversational acquisitions constitute or make the gentleman. 
No, no, it is morality that makes the man a gentleman. Wherefore 
the moral man is a gentleman. The mistake that people make in 
this matter, is in looking at and considering the nicety of dress; 
the veneering of a man, instead of his inside — his head and heart. 
A man's clothing is his veneer, not his character. Veneer an im- 
moral man with the finest clothing made, and write on his forehead 
"moral," and he will be no less immoral. 

A gentleman is a man free from immorality ; a man of no bad 
habits. He is a good citizen governed by the principles of 
morality. 

I have heard people refer to a man in fine, costly veneer as 
being a polished gentleman. Now, veneer adds no merit to a 



150 Man: Body, Mind, and Soul. 

gentleman. It is uniform moral character from center to circum- 
ference of body under his veneer, that constitutes a gentleman; 
polish having nothing whatever to do with quality and merit of 
the substance polished. Behold the smoothly polished marble — 
it is only marble — nothing of merit being added by the polishing. 
Wherefore it is moral character (in other words, right character) 
that constitutes the moral man; and he is the gentleman. If poor 
financially, he may be cheaply and poorly veneered; but he is as 
susceptible of finer veneer as the best marble is to fine polish. 
Many, even a large per cent, of the gentlemen whom I have met 
on my three years' tour of states, were cheaply veneered. But 
their conversation developed the qualities of the genuine gentleman. 
The qualities of a gentleman are not superficial — not outside. 

Clothing is a necessary veneer; and as fine clothing is ex- 
pensive, many gentlemen are cheaply, even poorly, clothed. 

The genuine gentleman is a genuine moral man, governed by 
the principles and rules of morality. He respects himself, because 
he knows that he is respectable. He is not a turn-coat, profane or 
vulgar when with men; and bridling or restraining his tongue 
when in the presence of women, to keep down the filthy language 
of his heart. He is not a hypocrite, displaying the qualities of 
a gentleman only when restrained by the presence of ladies. In 
short, the qualities that constitute the moral man and the gentleman 
are of the head and heart — the mind and moral affections. A 
man who needs to change his usual manner of conversation when 
ladies appear, is neither a moral man nor a gentleman. 

To estimate a man's character correctly, measure both his 
words and deeds by the mental standard of right, that I have 
given, and if they are free from fault, and conformed to reason, 
truth, justice, and duty, he may be classed and esteemed a moral 
gentleman, though his necessary veneer be of the cheapest fabrics, 
with patch upon patch. 

Shallow, superficial people judge and estimate people by their 
wealth, their clothing, and by the houses in which they live. 
Foolish things, not intelligent enough to know that comparatively 
few men, of any class, accumulate wealth of this world; and that 
neither fine, costly clothing, nor expensive mansions, are any 



Satan, Hsu,, and Heaven. 151 

evidence of merit or moral character. I desire to forewarn, and 
thereby forearm, my readers as much against the gross immor- 
ality, lusts, and greed of people in line clothing and costly mansions, 
as against the poor. In such things are absolutely no evidence of 
morality. Instead, wealth provides and multiplies many, many 
opportunities for the workers of immorality and sin. Wherefore 
there is as much, or more, morality in the homes of the intelligent 
poor, as in the costly mansions of the rich. 

Moral Wives. — God bless these; they ought to be the wives of 
moral men, as they are too good for others. 

Moral wives are the daughters of other moral wives; and the 
daughters of wives who make, keep, and bless moral homes. 
They are home-bodies, careful, industrious, and saving. They and 
their daughters and their daughters' daughters are women who 
teach morality by both examples and words. They are the main 
moral support of many, many homes. 

I reassert that they are moral wives who are the mothers 
of moral wives. Go where we will, and look where we may, and 
we find that moral wives, generally, are the daughters of moral 
mothers. And, on the other hand, we find that disloyal wives are 
generally the daughters of immoral or disloyal wives. 

And I reassert that the moral wife is a home-body — meaning 
that she is much at home. Nor is she a home-body by compulsion 
or unwelcome restraint; but by her own free-will choice. She 
finds (as every wife ought) a large amount of mental comfort 
and pleasure in doing her home duties promptly, from day to day, 
and from hour to hour. Both love and duty stimulate her, so 
that she gets more pleasure in doing duty, than she could from any 
other source. To be much away from her home would be to be 
unhappy. 

And I assure my readers that, in fact, there is no other source 
of happiness that equals that of duty. That there is more real, 
genuine, and enduring happiness in doing needful work, through 
life, than from all other sources, excepting the Christian's pleasure 
in faith and hope of everlasting happiness, beyond. Wherefore, 
every mother ought to teach her daughters that the necessary labor, 
cares, and duties of life are neither slavery nor drudgery, but 



152 Man: Body, Mind, and Soul. 

privileges that millions of other and good people would greatly en- 
joy, as a release from conditions that are very much harder. 

The moral wife always finds something which she considers 
important to do, and, as soon as she can, proceeds to the work; 
and is, usually, as happy as the wife of a millionaire. And her 
own wise and beautiful examples of cheerful industry, frugality, 
and loving, ceaseless loyalty to her own husband, is followed by 
her married daughters, and will continue to cheer, encourage, and 
sweeten their work and lives, on and on to the end. 

But I desire to say to every young wife and mother that the 
manner in which you rear, teach, and bring up your children will 
most surely decide, very nearly, their life destiny for good or evil; 
and to a large extent their destiny for happiness and sorrow. And 
think not that this is an over-estimate of the importance of correct 
parental teaching, as it is not. 

And of course a part of this great parental responsibility be- 
longs to the father of your children. And one great reason why 
there is so much sin and sorrow is because parents are not doing 
their duty to their children; not one child out of forty is brought 
up as it ought to be, and the spirit of pride, vanity, and extrava- 
gance govern children before they are a dozen years old. 

Human Character. — A man's character is his morality or 
immorality; or, a man's morality or immorality constitutes his 
character. And it is morality or immorality that constitutes the 
character of every youth. And one or the other constitutes the 
character of every infant born. 

Every child born inherits elements of morality and immorality ; 
and in these elemental germs of good and bad, and its faculty of 
reason, is the child's capacity for moral and immoral culture. In- 
fants of very immoral, dishonest, and licentious parents, inherit 
more numerous and more prolific or fruitful germs of immorality, 
than the infants of moral parents. Thus an infant may inherit ele- 
ments of character that will dispose it to lie, cheat, steal, and be 
lewd and licentious; or its elements of character may incline it to 
be honest, moral, and generous. Life furnishes abundance of evi- 
dence that such germs belong to inherited character. And it is quite 
evident, too, that the immoral qualities are far more common. 



Satan, Hell, and Heaven. 153 

By these inherited germs of immorality, the sins of parents 
are "visited" (inflicted) upon their children, down to the third or 
fourth generation. 

The strongest of these inherited character germs or elements of 
morality and immorality constitute the character of the infant, and 
will be its life character if not changed during childhood. Wherefore, 
whether this character is moral or immoral (good or bad) depends 
on which element is strongest. If the child possesses more moral 
than immoral qualities, its character is good; but if more of the 
immoral, its character is bad. And thus an infant may possess a 
bad character by inheritance. But, of course, the child is not held 
morally responsible to God, for the sins of its parents. Immoral 
parents do, however, transmit to their infants and inflict upon 
them, immoral dispositions and tendencies which, if not overcome 
and changed during character-building, will induce them to commit 
sin after they have lived to the age of personal accountability. 

Though every child possesses character, good or bad, its 
character is as far from being acquired, developed, and matured 
as its body and limbs. 

As the infant possesses latent, undeveloped faculties of reason, 
approval, disapproval, love, hatred, and free-will, its inherited char- 
acter may be changed; as, whichever germ or element of its char- 
acter that is most increased during its first ten or twelve years will 
generally govern during manhood or womanhood. 

The character of most youths is quite fully matured at the 
age of twelve to fifteen years. I will say, however, that the char- 
acter of a child two or three years old is no more nearly matured 
than its body. It is still the infantile character; but the child has 
at such age begun to build its lifetime character. 

Building Character, — And now, parents, a great, vast, and 
ceaseless responsibility rests upon you. A responsibility so great 
that it is fearful in view of the impending dangers that will shadow 
and threaten the future welfare of the child the moment that you 
neglect your parental duty of aiding in building up its moral char- 
acter. So great and so many are the calamities and sorrows that 
will surely come to your child in the course of time if you fail to 
build for it a good, solid moral character, that it is impossible to 



154 Man: Body, Mind, and Soui,. 

over estimate the importance and necessity of your work of moral 
character-building. Whether your sons shall be thieves, robbers, 
and murderers, and your daughters harlots, depends largely on the 
sort of character you aid them in building during their youthful 
years. And when the child is old enough to know the meaning of 
a few common little words, there is no time for delay — no time 
for procrastination or putting character-building off until the child 
is older. 

Every child, whether male or female, is a mason mechanic; 
not a stonemason, but a human character mason, or a character- 
brickmason, and is the builder of its own character. It begins the 
work of building, laying character brick, when it is but little more 
than an infant. Certainly not later than when it has knowledge 
of the meaning of a few little words, and, having commenced, it 
never tires nor takes a vacation before its character is so far built 
as to establish its morality or immorality. 

A child's first or inherited character is based on the distin- 
guishing qualities that were transmitted from its parents to the 
child — and not on the conduct and deeds of its own. Wherefore, 
its first character not being the work of its own choice, the child 
is not accountable for its infantile character, however bad it may be. 

If, unfortunately, wicked parents have inflicted upon the child, 
in its first character, a prevailing disposition to immorality, the 
child will be predisposed to build an immoral character. The con- 
trolling elements of its inherited character being bad, if the child 
be not restrained in its use of character brick, it will build an im- 
moral bad character, one for which it will be responsible to both 
man and God. 

And here rests the vast responsibility of parents — a respon- 
sibility for the neglect of which parents may have to account on 
the great, great judgment-day. 

The young child is easily influenced one way or another. It 
is too young to choose intelligently between good and bad, right 
and wrong; and yet it is the mason of its own character, and will 
not delay the work 

As surely as birds find material with which to build their nests, 
the child also will find and use material, whether moral or immoral, 



Satan, Hell, and Heaven. 155 

to build its character. Therefore, it is the unshirkable, imperative 
duty and work of parents to furnish suitable material (moral char- 
acter brick) for the child to use, and to keep the supply full up to 
the child's building capacity. And if none but good, clean, moral 
character brick be provided, the little mason will build a moral 
character. 

But any neglect of parents to supply moral character brick 
will cause the young mason to obtain supplies from the school- 
yard, the streets, neighbor children, and elsewhere; and character 
brick from such sources are, most of them, immoral, and will pro- 
duce bad character. 

A brick building is built of earthen brick ; a vast number being 
required to complete a building. The effect of one brick at a time 
on the wall is scarcely noticeable; and yet it is so great that in the 
course of a few weeks the building is completed. And it is a brick 
building. 

Now, the character of every man and woman was built by 
one brick at a time ; but the brick were of moral and immoral prin- 
ciples. They were brick of morality and immorality. And so will 
the character of your children be built ; and the effect of every moral 
lesson taught a child is a brick of morality added to the character 
building (or mental structure), being erected in the mind of the 
child. And the effect of every immoral lesson, example, or influ- 
ence is one brick of immorality added to this character building. 

These, then, are character brick; good moral brick; and bad, 
immoral brick. Some of good principles, and others of bad prin- 
ciples. 

The immediate effect of either one of these is scarcely per- 
ceptible at the time it is placed in the character building; and, as 
two kinds of brick (good and bad) are accepted by the child, unless 
you are very, very faithful to child and duty you will not know 
whether its character will be moral or immoral ; as this depends on 
which side, the moral or the immoral, has the majority of brick 
in the make-up of the child's character. But after a few years the 
character building will be so far built, that either the moral or the 
immoral deeds and conduct of the child will show which side has 
the most brick. 



156 Man: Body, Mind, and Soul. 

This building of character is a sacred duty of combined love 
and work that falls largely to the mother; first, because the child 
is always with her; and, secondly, because the work of the father 
takes him away from the child. 

And now, supposing that the mother's intense parental love 
stimulates her to give the child proper physical care, nothing but 
defective information, reason, or poor judgment will keep her from 
adding some lessons of morality to the character building of her 
child every day. The child is very teachable, and learns little lesr 
sons of morality and immorality very quickly; and, being its own 
mason, is quite sure to add brick of one sort or the other to its 
character building every day. 

I have noticed that in some localities (in some of the states) 
the trees, especially such as yield when small more easily to pres- 
sure than others, incline the same direction, showing the direction 
of the most prevailing winds of the location. I remember one loca- 
tion where nearly all the trees were inclined or bent toward the 
northwest, and it was the gentle pushing, pushing, pushing of wind 
from the opposite direction that had inclined the trees one way. 

And so, too, you can incline the disposition and character of 
your children towards morality, by constant, ceaseless influence of 
daily moral lessons and examples, thus gently pushing, pushing, 
pushing the child toward morality. And I assure and warn parents 
that children can in no other way be inclined toward morality. 

Every moral suggestion, thought, principle, or rule that you 
impress upon the mind of your child, and induce it to accept as 
right, is a moral brick added to the moral side of its character. 

But you ought to know, and remember and be governed ac- 
cordingly, that neither one lesson nor one hundred lessons on any 
one subject are enough. The child associates with immoral chil- 
dren at school or elsewhere, and sees immoral examples, and hears 
and accepts lessons of immoral principles and thoughts that over- 
come, both as to number and influence, all your good lessons of 
yesterday. Wherefore you must do your work of character build- 
ing over, and over, and over; again and again, and again, even 
thousands of times. 

Take the child up in your lap, press it closely to your bosom,. 



Satan, Heix, and Heaven. 157 

and tell it of your love for it, and of your great anxiety for its 
present and far, far off future welfare; and insist upon its resolve 
to be good, moral, pure, honest, and free from any bad habit. Tell 
it of things that it must do; and of things that it must not do. 
Impress upon its mind that your loving, sincere earnestness is all 
for its own welfare. Encourage the childish habit of sitting in 
your lap; and take advantage of such excellent opportunities to 
supply moral building material for the child's character. 

Morality results from having one's opinions, belief, and affec- 
tions all in accord and harmony with the moral principles and rules 
of morality. Belief and affections incite and inspire conduct. 

Wherefore parents can mold and shape the character of a 
child, as surely as a baker molds and shapes a piece of dough for 
the oven, by getting its thoughts, opinions, belief, and affections 
all in harmony with the beautiful principles of morality. 

Teach the child to admire and love everything that is moral; 
and to hate and shun everything that is not moral, and its char- 
acter will be moral. 

Tell me not that a child's character can not be molded as a 
piece of dough ; it can be. And the immoral character of sons and 
daughters is the result of parental neglect to supply abundantly 
daily lessons and examples of the principles of morality, while the 
young children were building their character. This assertion is 
backed by the teachings of the sacred Bible ; and woe be to parents 
who neglect or misuse so great responsibility. 

Young Women. — If I did not have two young women, daugh- 
ter, more precious to me than my own life, it would, I suppose, 
be impossible to feel the intense interest that I do for you. I am 
sure that I do much more and better appreciate the value and im- 
portance of other people's sons and daughters, than if I had none 
of my own. And in writing this book I feel that it is my unavoid- 
able duty, as it is also my pleasure, to endeavor to benefit you as 
much as possible. 

Inspired by unselfish motives and intense desire to benefit you, 
I have devoted much thought and consideration for your better- 
ment ; and have, in some measure, estimated the almost incalculable 
value of the moral young woman of to-day, both to the generation 



158 Man: Body, Mind, and Soul. 

of her own age, and her prospective value to the yet unborn of the 
next generation. Language is inadequate to express either her 
present or prospective importance to mankind. 

O, that I could inspire you with greater ambition for the bet- 
terment of your own conditions ! — with the purest and most elevat- 
ing motives. O that I could aid you more nearly to comprehend 
the vast importance of the moral young women of these present 
times, prospectively, to people of the near future ! 

Behold, the young women of to-day, ten years ago were small 
school children! Perceive how quickly all your surroundings and 
conditions have changed. And in ten — only ten — quickly-fleeting 
years, and nearly or all your present conditions and surroundings 
will have changed again. O how different! and how quickly! In 
ten years many thousands of the young Misses of to-day will be 
numbered among the Mrs., and the mothers of loved ones, busy, 
busy with cares and anxiety. O how changed, how different, will 
that be ! 

And the measure of peace of mind and happiness, or discon- 
tent, regrets, and sorrow, that will fill your souls depends very 
largely on your loyalty to morality — whether you have, or 
have not, remained steadfastly moral. And though some will be 
married to men so immoral as to render them incapable of fully 
appreciating the enormous value and merits of your steadfast 
morality, yet virtue and merit never fail to bring rewards, and you 
will be far, far happier, whatever the surroundings and conditions 
then, than if you were immoral. 

Even though the ceaseless and beautiful loyalty of the moral 
wife be not nearly so well appreciated by an immoral husband as 
it ought to be, yet her morality is remunerated by the high respect 
it commands of the moral class of her acquaintance, and by the ap- 
proval of her own conscience. Nothing else pays so well as morality, 
except Christianity. 

But, young women, the immediate present and the near future 
are periods of great danger to you, on account of the immorality of 
others. I am credibly informed that many, many thousands of the 
places where young women obtain employment in towns and cities 



Satan, Hell, and Heaven. 159' 

are, or become, snares by which many women are entrapped, either 
directly or indirectly. These places of danger include the majority 
of places of modern employment for young women — factories, 
offices, stores, and all places where the amount for services is not 
enough to support and clothe women as they need. 

Low-minded, immoral men always seek to take any advan- 
tage possible, and regard a woman's small wages and financial needs 
and distress, as favorable to immorality. And the brute in good 
veneer has said to a girl, "My way, or you lose your job." And, 
"You are under obligations." And I am credibly informed that 
in answer to a young woman's reply, when applying for employ- 
ment, that the small wages offered would not support her, she has 
been told that she could have a "friend" who would pay her "room- 
rent," and for a pair of "shoes" and a "new dress" occasionally; 
and so she could "live and dress well enough." And that such a 
friend, "a nice fellow," w r ould be introduced, if she accepted the 
employment. Ah ! a friend ; and young women who accept this sort 
of friendship (and many do) are soon either deserted or turned 
over to some other "nice fellow," after a few days or weeks of sin ; 
and thus thousands are started en route to the slums of perdition. 

And now, young women, it is proven by the experience of 
hundreds of thousands that have tested all the ways of immorality, 
that you better be moral servant girls or women, and clothed in the 
cheapest cotton, than to be immoral, and clothed in the finest wool- 
ens and most costly silks. The fine clothing may seem to afford 
comfort now; but be assured, and doubt it not, that at the end of 
a few years — very few — the women who choose morality and com- 
mon hard labor and cheap clothing will have seen many, many more 
days of peace of mind, comfort, and joy, than the women who 
chose immorality and fine clothes. And the life of immoral young 
women is very, very short. 

And about "obligations." No obligations, no favors, and no 
sort of friendship gains any right over your morality, virtue, or 
honor; and though an employer (or any other person) were to give 
an employee (or any other woman) one-half of his estate and one- 
half his income, he would acquire no right to infringe or trespass 



160 Man: Body, Mind, and Soui,. 

upon her virtue, morality, or honor. These are far above the value 
of any man's money and friendship, and under no circumstances 
to be sacrificed to pay any sort of obligation or debt. 

Remember, neither generous favors, nor money, nor presents, 
nor friendship, nor love, nor courtship and marriage agreements or 
contracts anticipating marriage, neither one nor all these, acquire 
any privilege or right whatever to trespass upon your virtue and 
honor. And any suggestion that shows a desire to demoralize you, 
whether of employer, benefactor, friend, or lover, or anticipated 
husband, is an insult of the blackest dye, and ought to instantly cut 
and cancel love, friendship, respect, and all obligations based on 
favors. 

Honest, hearty, faithful, and diligent service pays all debts of 
gratitude for favors from an employer. And, as to your affections, 
let nothing, absolutely nothing, but moral merit and excellence com- 
mand these. Superior or high order of intellect and excellence of 
physical manhood may command your admiration, but not your 
love. 

Flattery is another source of much danger to girls and young 
women. Think as we may of ourselves, few rise entirely above 
the possibility of flattery. Flattery is a common instrumentality 
of evil, and is being constantly offered with immoral design; and 
accepted as complimentary. Evil-minded men design their flatter- 
ing words to be taken for compliments, and when so accepted have 
succeeded so far in their evil designs. The very youthful, and the 
shallow and ignorant, and the unsophisticated, are the most com- 
mon victims of flattery. 

Knowing that there is in flattery a degree of freedom and 
personality which the genuine gentleman carefully avoids, if flat- 
tery be offered to the more intelligent and better informed, it is 
quickly and indignantly hurled back to him who attempts it. 

Nor do the more intelligent flatter themselves. Silly, foolish 
people flatter themselves. The unsound judgment of a silly woman 
leads her to believe that she is good-looking or handsome; or that 
she is bright, witty, or intellectual. Shallow, foolish thing; too 
superficial to consider and reflect intelligently that, even though 
she were handsome, there is no merit — no moral virtue and no 



Satan, Hew,, and Heaven. 161 

morality — in the elements of personal shape, form, and beauty! 
Such women accept flattery, and are easy victims to the schemes and 
sins of the immoral. 

But the woman of better judgment is a more practical thinker, 
and perceives that there are scores of washerwomen and poor serv- 
ant girls in most any community that perhaps excell her in respect 
to figure (form) and beauty, and her equals in intelligence. Thus 
good or superior intelligence arms a woman against the dishonest 
hypocrisy of flattery. Flattery and presents are common means 
used by immoral men to aid them in deceiving women; wherefore 
flattery ought always be rejected, and presents must be quite gener- 
ally refused. 

But about your vast importance to the world — to the present 
and future generations — you, the moral young women of these 
times, can, if you so decide, be a godsend to humanity. Behold, in 
fifteen years a large per cent of the children in the schools will be 
your children ; and in thirty-five years a large per cent of the school- 
teachers will be your sons and daughters. And in forty years a 
large per cent of the business men will be your sons; and in less 
than fifty years your sons will be elected to all the offices of trust, 
honor, and power, from the lowest to the highest. 

O, what an immensely important responsibility rests upon you, 
young women ! I assert that your sons and daughters will be the 
people of greatest importance thirty-five years from present times, 
because the sons and the daughters of immoral women will be the 
patrons of saloons and other places of vice and sin, and will be the 
occupants of insane asylums, jails, and penitentiaries! 

You can, young woman, if you so determine resolutely, and 
aim high, attain an amount of moral excellence and worth that will 
be of far greater value to yourself during life-time than any man's 
millions of property or dollars are worth to himself. Moral excel- 
lence and worth will afford you more real, genuine, and enduring 
comfort, than the rich man's property affords him. 

Another matter of very great consequential importance to 
every moral young woman — a matter not to be neglected — is that 
she let every acquaintance know that she has fully and firmly de- 
cided on living a strictly moral and virtuous life. There are many 



i6s Man: Body, Mind, and Soul. 

thousands of young women who, though talkative, seldom or never 
express their convictions and sentiments on questions of morality, 
every one of whom would elevate herself by plainly, publicly, and 
frankly denouncing immorality, and advocating morality as often 
as subjects of conversation make it proper to do so. No doubt 
many of the old maids of any modern period would have been mar- 
ried women if they had timely and heartily denounced immorality, 
and sincerely advocated morality publicly during their earlier years. 

If a young woman says little or nothing on these all-important 
subjects, who knows whether or not her mind is fully settled and 
determined, one way or another, on the subjects. And every man 
of sense knows that no woman is fit for a wife who has not fully 
decided in favor of strictest virtue. 

If a girl is sufficiently intelligent to choose and love morality, 
she is also capable of defending and advocating morality ; and it is 
her duty to do so, as by keeping silent she fails to exert the moral 
influence for her own welfare, and for others, that she ought. 

Then about foolish pride. There is far, far too much pride of 
a slavish sort. (See "Pride," page 88.) 

Keep pride down; do n't be a slave to the dictates of pride. 
Millions of people are kept poor and needy, financially, by pride, 
vanity, and fashion. Assert your womanhood and command your- 
self according to your best reason. Do n't allow poverty-making 
pride, vanity, and changing fashions to enslave you ; do n't, O do n't, 
be so superficial — so silly! Dress plainly and cheaply, but com- 
fortable. 

Let me tell you something; and I learned many things worth 
knowing during a quarter of a century in active mercantile life. 
I have noticed for many years that the most popular and the most 
lovable single and married women are those who dress plain — not 
expensive — and do not hesitate to call on their neighbors or go to 
the stores while dressed in very cheap, plain clothing. 

Do n't make people believe that you wear the best that you can 
get; but rather make everybody believe that you wear such as 
you please, or as pleases you. Do n't make people say that you put 
everything that you can "on your back." Do n't! 

Thousands of excellent young men have said, or thought: "I 



Satan, Heix, and Heaven. 163 

love that girl, but she is too expensive for my purse;" or "She is so 
accustomed to wearing fine clothes that it would keep me poor to 
clothe her as she usually dresses." 

I know that many thoughtful young men feel barred from 
marriage by such considerations. 

Be naturally easy, pleasant, and reasonably sociable. Be happy, 
if possible. Appreciate genuine moral kindness and gentility. But 
be not deceived by any sort of formal politeness. Openly and 
boldly express your disapproval and hatred of immorality, thus let- 
ting people know what manner of woman you are and intend to be. 
Make your moral sentiments known, that your influence be good. 
Frown down evil. And do not fail to promptly, immediately, and 
firmly disapprove of and frown down every conversation, story, jest, 
or joke that is at all immoral or unclean in itself, or because of its 
design to bring unclean thoughts to the minds of its hearers. Be 
highly respectable, and have self-respect and defend it. 

Aim high morally, and strive to attain to the highest possible 
womanhood. 

Make "Hands off!" your unbreakable motto. (See page 75.) 
Every man of sense will know when a girl or woman says earnestly 
"Hands off !" that he is at the end of his rope of impropriety, and 
will stop, and will respect her. If this sensible rule were enforced 
by every young woman, as it ought to be, old maids and old bach- 
elors would soon be scarce. Moral confidence would be established, 
and men would marry. Man's confidence in the firmness of a 
woman's virtue is quickly weakened when she allows him any im- 
proper personal freedom. The sensible rule, "Hands off !" must be 
firmly enforced during courtship. There are many, many courtships 
and marriage agreements canceled because too much personal free- 
dom was allowed. 

You will perceive, precious moral young woman, that while 
virtue does reward itself, yet you may not expect to see virtue and 
morality fully rewarded in this world. Wherefore, the best you can 
do is to go up and become an honest, earnest member of the Chris- 
tian class. The higher you go, the happier you will be. And on 
up, by and by, from the Christian class to heaven, where morality 
and Christianity are fully rewarded. 



164 Man: Body, Mind, and Soul. 

O, I love your beautiful, beautiful morality! Yea, more; I 
love morality from all the heights, breadths, and depths of my soul. 
And if morality be so good (and it is), why not take it and go on 
up to the Christian class, and have it topped, sheltered, and crowned 
with the saving power of Christianity, and sometime be yourselves 
crowned with glory everlasting? 

There is nothing in this world too good for the girls and the 
women who are moral from choice, and because morality is right, 
and who resist and hate immorality because it is wrong. No, Chris- 
tianity is not too good for such women. Hold fast to morality, and 
go still higher. It will pay. 

Many Counterfeits. — As everything good is counterfeited, 
there are many counterfeits of moral women. A married woman 
who, though passing for moral, powders, perfumes, primps, and 
adorns herself to please and fascinate men other than her own hus- 
band, is a counterfeit. Any woman who, though passing for moral, 
practices the immoral, low, and degrading principle expressed in 
the saying, "When in Rome do as Rome does," is a base hypocrite, 
and counterfeit of the moral denomination. A woman who, though 
passing herself for moral, smiles and laughs, instead of frowning, 
at any conversation, story, joke, or jest so nearly unclean as to be 
shaded by thoughts of immorality, subjects herself to suspicion of 
being a counterfeit, as a smile or laugh is an approval of what was 
said. 

Young Men. — The pleasure that I shall have in considering the 
interests of young men, will be based on my almost unbounded 
desire to benefit them. And I have set no bad examples before 
them — never a "bad habit." 

I have studied modern young men in five hundred towns, and 
have been somewhat surprised at the condition of the mind of the 
average young man of this, the dawn of the twentieth century. It 
would seem that modern homes, schools, and colleges have failed, 
in too large measure, to send out as many as ought to be of young 
men with such ardent desire and elevating, ennobling, laudable am- 
bition and energy, as stimulated and molded the strong moral char- 
acter of many of the very poor boys and young men of the dawn 



Satan, Heix, and Heaven. 165 

and first half of the nineteenth century. Thousands are reading 
only trashy novels, and many read nothing at all. Shame ! 

Young men, life is at hand, and you must grapple with it as 
really as though it were a monster fierce bull coming to meet you 
for deadly strife. Life is a battle in which you must grapple and 
struggle against failure. Yes, young men, life — mental and phy- 
sical existence — is now upon you, and demanding your immediate 
attention, your best thoughts, and all the energies of your soul, to 
save you from being worsted or downed. Life is a desperate 
struggle against evil on the one hand, and for survivance, support, 
and success on the other. 

The floods of life's cares, obligations, and disappointments will 
soon be upon you, and nothing short of your best manhood will 
prepare you to grapple successfully with these matters of life. A 
few — very few — years of careless, thoughtless, ease and unconcern, 
and you will be crushed under the merciless wheels of life ; and you 
may wish that you had never been born. Life is, as it were, a tor- 
nado of cares, obligations, and fast accumulating responsibilities. 
A tornado that begins in a little gust and whirl of cares and duties 
that, by timely attention, could have been successfully managed, 
but, being neglected, rapidly increase in numbers, volume, and force 
until the thoughtless, slumbering, neglectful man can no more man- 
age their overwhelming force, than that of the fierce and merciless 
tornado of the elements of the atmosphere. 

Wake up, young man; wake up, sleeping, slumbering, uncon- 
cerned young man ! 

Young men, you either have reached, or are rapidly approach- 
ing, the danger-line, and ere a dozen years shall glide quickly past 
the slothful and the immoral young men will be defeated and 
downed, morally and financially, and swiftly swept into the whirl- 
pool of life's failures, and go fleeting, fast fleeting, down the great, 
wide and deep channels of ruin. Wake up ! else life will be as nearly 
a literal failure as could be designed and planned by mortal man. 

A very few years ago a father gave his thoughtless, neglectful 
son a six-thousand-dollar stock of first-class merchandise — all paid 
for by the father. The son failed to grapple manfully with the stern 



166 Man: Body, Mind, and Soul. 

realities of life; and soon the whirlwind of life began, first in an 
unheeded riffle. The son loved baseball, and while the stubborn, 
unyielding affairs of life demanded all his time, he divided it be- 
tween his store and the baseball games. Soon the small riffle of 
neglected duties had increased, and, following after neglected little 
cares and duties of the store, came still weightier and more urgent 
obligations of life. But the young man still loved baseball, and soon 
that which had started in but a riffle, caused by neglect to grapple 
with some of life's smaller cares, had become a storm — a tornado 
of neglected obligations — and the game young man was forced to 
mortgage his store to keep thoughtful, earnest men from taking 
possession. 

But the storm of life, started in neglect of duty, continued to 
increase in volume and force, and soon the crisis came ; and in shorter 
time than six years the baseball player had no store, and nothing 
but failure to show for the father's six thousand dollars. You may 
depend upon it, that in life's battles with important affairs only the 
fittest survivest. 

I have known farmers who, after planting, went visiting, hunt- 
ing, or fishing, while the grass and quick weeds got a start in the 
hills of corn or other farm products, and a half-crop was the price 
that they paid for what they considered necessary recreation. Life's 
battle was upon these farmers — the stern, unchangeable, immut- 
able, stubborn, and unyielding realities of life, and they failed to. 
take hold and grapple manfully with its ever present and always 
coming ceaseless duties, cares, and responsibilities. 

Ah ! young men, there is no success in put-off, delay, and neg- 
lect, and no place for the indolent — no place for the shirk. The suc- 
cessful life, in any proper sense of the word success, is a ceaseless 
battle. But there is pleasure in these battles of life, if rightly fought. 
They must be honorable. I know of what I tell you of life. I have 
fought its battles on many, many fields of fierce strife. I have 
fought for mental, intellectual, moral, Christian, and business suc- 
cess. 

A young man may be unable to decide what shall be his life 
occupation ; but he can and ought to decide positively what manner 
of man he will be. He ought, of course, to decide to use all his 



Satan, Hell, and Heaven. 167 

opportunities to attain to the highest intellectual and moral man- 
hood possible. Decide right, and you will, in so doing, assure your- 
self of as much happiness as there is in store for you. 

The most valuable privilege in the possession and at the com- 
mand of any young man, is the privilege of cultivating his moral 
character, and developing the highest moral and intellectual man- 
hood of which he is capable. In this privilege is his moral freedom. 
Though a young man had a million dollars at his command, the 
privilege of its use would not be so valuable as that (his privilege) 
of moral and mental development. The failure to properly appre- 
ciate the value of this privilege, and neglect to profit by the oppor- 
tunities that it affords for moral and intellectual culture and im- 
provements, make the difference between coarse, ignorant people 
and the refined and enlightened. And this all-important privilege 
is inherited by every child, however poor and humble its parents. 
In this priceless privilege is man's free moral agency, or free-will. 
And it is this privilege that makes mankind morally accountable 
to both man and God. 

Only by a determined and intelligent use of his moral freedom 
can any person become of any consequence, either to himself or any- 
body else. All the money and influential friends that any young 
man has can not develop his intellectual and moral faculties, and 
make a great man of him. There must be earnest, personal desire 
for development, backed and supported by the determined will- 
power of the soul to be developed. Wherefore no man can make 
a man of you ; but you can make a great man of yourself. 

You can quit any bad habit, and thus quickly reform yourself 
to some degree. But no man can make you do so. You can lift 
yourself up higher and higher, intellectually and morally, every day, 
by rightly appreciating your inherited privilege of choice between 
right and wrong — between morality and immorality — and man- 
fully elevating yourselves. And it is easy. Immediately quit any 
and every immoral or bad habit, and every unnecessary and wasteful 
expenditure of money and time. The use of money to support any 
bad habit is wrong; and whatever is wrong, is immoral. Yes, it is 
easy — just quit whatever is wrong, wasteful, and immoral, and 
practice economy, honor, virtue, morality, and industry, and you 



1 68 Man: Body, Mind, and Soul. 

will thus elevate yourselves to glorious heights, from which no man 
of sense would want to descend. Try it ; see how easy. 

Come, young men, consider this all-important question, what 
manner of men you will be, and decide when you read this whether 
you will be slaves or freemen. Whether you will be governed by 
your best judgment — by your mind and reason — or be the slaves 
of your bodies j and their animal passions and depraved appetites. 
You must and will be one or the other — either slaves to animal pas- 
sions, depraved appetites, and bad habits; or freemen, governing 
your bodies, and so conforming (shaping) all their deeds as to har- 
monize with your best reason and judgment. 

If it is money and property that you most desire, your chances 
will be better if you decide to be freemen, not slaves. But if it is 
peace of mind, hope, joy, consoling expectations, and happiness that 
you most desire, your chances of success will be far, far more than 
doubled if you make the wise and manful decision that you will be 
freemen. Behold, how beautiful and how favorable it is that the 
right way is always the best way! 

This morning I saw two men come out a third-class restaurant, 
and walk in front of me and enter the first saloon that they came 
to. The sign in front of the restaurant reads: "Hello, Bill, a □ 
Meal for fifteen Cents." It was evident that the men were slaves — 
their whisky-blurred eyes and reddened faces showed their bad char- 
acter. They had bought and eaten the poorest, cheapest breakfasts 
in the city to save money for whisky. 

I have found many thousands of white men slaves in every 
state, and many of them dishonestly lower the standard measure 
of morality to justify their immoral habits. 

Anything that is "bad" is not good; and if not good, it is 
wrong; and if wrong, it is not right; and if not right, it is immoral, 
and ought to be stopped. 

Start a bank account — not at any weak "savings bank" — but 
at any good, strong, safe bank. Begin soon ; a deposit of five dol- 
lars will make a respectable beginning. Discontinue every needless 
expense; be economical, and by frequent small deposits of money 
earned and saved increase the amount to your credit at the bank 
as often as you can, and you will soon be pleasingly surprised at 



Satan, Hsu,, and Heaven. 169 

the good results. Ten cents a day saved from the slavery imposed 
by any bad habit, amounts to thirty-six dollars and fifty cents in one 
year; and to one hundred and eighty-two dollars and fifty cents 
in five years. Behold, young man, a saving of ten cents a day 
amounts to enough in only five years to furnish a house nicely for 
housekeeping! And will amount to enough, in a few more years, 
to buy a lot and house suitable to begin housekeeping in. Any 
banker will be pleased to receive your small deposits, and pay some 
rate of interest on same. 

Now, young man, you easily perceive the wisdom of economy — 
of stopping every unnecessary expense, and being a free and pros- 
perous man. Will you be one? 

Young men, let us consider what constitutes character and its 
nature. In my analyses of the character of thousands of men in 
each of a dozen states, I found that the character of men are not 
better than their worst bad habits. In other words, I found that a 
man's worst bad habit (could it be known) would be a fairly cor- 
rect index of his character. And it is also true that a man's worst 
visible bad habits can hardly be taken for his worst, as men care- 
fully conceal their worst habits. Wherefore men are generally 
worse than their worst bad habits that are visible. 

Character is the sum of qualities which predominate, govern, 
and distinguish one person from another. If, then, the sum of a 
man's good moral qualities predominate, he will disapprove of bad 
habits, and not be addicted to them. When the sum of qualities 
that constitute a man's character changes, as when an immoral man 
becomes moral, and morality becomes the predominating power over 
his mind, he will then condemn his former bad habits, and quit them. 
Wherefore, if a man professes general moral reform, but continues 
a bad habit, it is evidence that, withal, immorality is still in control. 
In other words, a man is no better than his worst habit, known. 

I desire that this reasoning and elucidation will impress upon 
the minds of my readers the conclusion that no man is both moral 
and immoral, or both good and bad; but that every man is either 
good or bad morally. Thus, if the controlling and governing sum 
of his qualities is moral, he is moral ; but if the sum of governing 
qualities be immoral, he will be immoral. In other words, a man 



170 Man: Body, Mind, and Soul. 

is either a slave to immorality, or a freeman governing himself and 
conforming his conduct to reason, truth, justice, and duty. 

O, how wise, how reasonable, how profitable, and how beau- 
tiful are the ways, works, and habits of morality — all in harmony 
with the elements, principles, and rules of right. Morality benefi- 
cently and benignly enthrones only reason, truth, justice, and duty 
over mankind, and by wisely making these his own free-will choice 
he becomes a freeman. O, how beautiful! 

But if you, young man, have any desire for the largest attain- 
able sum of happiness during this life even, you must go up higher 
and crown morality, which is a vastly important part of Christianity, 
with the saving power of Christian belief, faith, hope, love, and 
reverence of God, and you will have attained the highest degree 
of manhood; and in Christian life will obtain the greatest amount 
of human happiness, and be ready for the felicities of the still more 
joyful life beyond the grave. 

Marriage. — Young men ought to marry. God has said that 
it is not good for a man to be alone. Therefore the old bachelor 
seems to assume that he knows better than God about the conse- 
quences of being alone. But I am convinced that God knows more 
than any old bachelor about both this and many other matters. 
The fact is, the old bachelor is a homeless man — as, what 's a home 
without a wife? Then is nothing so pure, and, excepting a pure 
man, there is nothing so lovable as a pure-heared, devoted, loyal 
wife. She will cheerfully share all your privations, toil, and pov- 
erty; all your disappointments, sorrow, and grief; all your comforts, 
success, happiness, and joy. She will cheer and encourage you in 
times of sorrow, and increase your pleasure in times of prosperity 
and joy. She will excuse your faults, and defend you when all 
others desert you. She is the closest, most intimate, most hearty 
friend and the best co-partner that you can have. 

Other relations of men and women involve dollars and cents, 
and, maybe, the baser passions; but the marriage relation involves 
all the better qualities, including the purest and noblest affections 
of men and women. Her value can not be estimated in dollars — 
she is entirely above money value. 

Every young man ought to determine to have a wife of his 



Satan, Heu^ and Heaven. 171 

own; and with this noble object in view, put away any bad habit 
and stop every unnecessary expenditure of money — every expense 
not absolutely necessary, and thus save money for the necessities 
of the anticipated happy co-partnership — wife and home. 

Young men, there are thousands of moral and Christian young 
women who will make just such wives as I have described. Keep 
your eyes open! • 

It needs to be better known that morality is a system of moral 
principles and rules of duty designed to govern human conduct in 
harmony with right. It is, in the correct sense and meaning, a 
system of absolute, entire, teetotal prohibition of wrong. Morality 
allows no license and no local option of any business or conduct 
that is in any way wrong, as wrong is immoral, and of course 
morality does not allow immorality. Wherefore every person who 
is governed by the beautiful principles and rules of morality con- 
forms, molds, and shapes his or her life and conduct to harmonize 
with the standard of morality, which is reason, truth, justice, and 
duty. These are the elements of right. And as morality is a system 
of absolute prohibition of immorality — of wrong — all genuine moral 
people (men and women) are prohibitionists, and not of the saloon 
only, but of all sorts and manner of immorality. And so every pos- 
sible excuse and pretext for licensing anything whatever that is 
immoral, is in itself immoral — even the excuse is immoral. 

Dishonest men endeavor to lower the correct standard or meas- 
ure of morality, by cutting out some or all its elements, by which 
means they license themselves to commit all sorts of sin. 

All such people belong way, way down in the immoral class. 

Many Hypocrites. — In my analyses of character I have found 
that there are many hypocrites in the ranks of the moral class. If 
a man addicted to an immoral habit passes himself for moral, he is 
a hypocrite, and a dangerous counterfeit of the moral denomina- 
tion — dangerous because if the sum of a man's morality is too small 
to inspire him to put away and quit a bad habit he is immoral, and 
too weak morally to successfully resist various immoral tempta- 
tions, and liable to betray confidence. 

The hypocrite's estimate of the value of morality is entirely 
too low; wherefore he may see no wrong in things that are cor- 



172 Man: Body, Mind, and Soul. 

rupting and all wrong. And if a man's low appreciation of 
morality, gives him license to indulge in small immoralities and 
sins (if there are any such), his conscience will soon stretch to 
allow him to commit larger ones. And if a man's low standard 
of morality leads him to think that the taking of a dime that does 
not belong to him, but a very small trespass on morality, he may, 
by and by, take larger sums, and, being detected, land in the 
penitentiary. 

The Author. — Believing that some (in fact many) of the read- 
ers of this book will be pleased to know something of my former 
life, and trusting that a brief narration will both interest and 
encourage young men who are not pushed along and up by money 
and influential friends; therefore : 

Briefly, my mother was English, born in Westmoreland County, 
England. Her father was Anthony Washington, and believed to 
have been a distant relative of our George Washington. My father 
was Daniel Osborn, born on Long Island, State of New York. I 
was born on my father's farm in Wayne County, Indiana, seven 
or eight miles south of Richmond, Oct. 19th, 1838. There were 
several brothers and sisters. Daniel Osborn, Jr., my eldest brother, 
was a successful merchant, and died a few years ago at McMin- 
ville, Tennessee. Another brother, Zachariah Osborn, deceased, 
was a successful farmer of Wayne County, Indiana. I have one 
brother and two sisters still living. 

In 1849 m y father moved with ox-teams to Sauk City, Sauk 
County, Wisconsin; and having sold the teams and invested nearly 
all his means in unimproved lands, died of fever in the fall of 
the same year. 

My father had been a small merchant the last few years of his 
life, at Royaton, Boone County, Indiana, and had some dry goods 
on hand when he died. These mother desired to dispose of; and 
soon after father's death she made a large bag, closed at both ends 
and open on one side, half-way between its ends, as straw bed- 
ticks used to be made. With each end of this bag filled with dry 
goods, and the bag then nicely balanced on Jimmy's back, mother 
and I went out into the country and peddled the goods to farmers, 
taking in exchange, flour, meat, or anything that we could use. We 



Satan, Hell, and Heaven. 173 

both walked, I leading Jimmy by a rope halter. But who was 
Jimmy ? Well, Jimmy was one of my ox-team. After father died 
mother bought two steers — Jimmy and Billy. They were re- 
spectively three and two years old. I was eleven years old — in 
my twelfth year. I broke Jimmy and Billy to work, and Jimmy 
to ride, so I used to ride him as if he were a horse. I used to go 
with these steers and cut and haul mother's wood from a tract of 
two hundred acres of land which father had bought and owned. 
This land was three and one-half miles west of Sauk City. 

Well, I assure you, I had lots of sport with Jimmy and Billy 
when along the public highway, going after wood. They were 
young and active, and so was I, and we (Jimmy, Billy, and I) 
thought that we could outrun any team on the road ; and it may be 
that Jimmy, Billy, and I became more interested and self -conceited 
than anybody else about this matter. I was perhaps the youngest 
teamster on that road, and certainly did n't know much ; and it 
is probable that Jimmy and Billy knew as little about good man- 
ners as anybody else. And I am quite sure that in those lively and 
exciting times I never thought of lifting my hat when passing a 
team and ladies, and especially not if the team was going the same 
direction that Jimmy, Billy, and I were going — I was too busy 
holding fast to the running-gears of my zvagon. 

So interested were Jimmy and Billy in passing teams going 
the same direction we were traveling, that the sight of a team on 
ahead would incite and spur them to catch up and endeavor to pass 
it ; and there were very few teamsters on that public road who did not 
learn to pull out of the way and let the widow woman's little boy 
and Jimmy and Billy go flying past. 

O, boys, that was sport for us — for Jimmy, Billy, and I. We 
used to go without a wagon-box, which would make the big wagon 
too heavy for the race. So I had to load long sticks of wood, some 
of them very heavy for a small boy; and I well remember how the 
stars sometimes seemed to Hash in my eyes when I was struggling 
to load a heavy stick. But the exciting little races, and my precious 
mother's encouraging words, she used to say: "I could not keep 
house without Solomon," paid me well for all the hard chopping 
and tugging to load. I cut the long sticks into stove-wood, after 



174 Man: Body, Mind, and Soul. 

we hauled it, and that was work, but I was willing, which made me 
happy. 

We made all our own hay of wild grass on the slough three 
miles south of Sauk City. I cut it with a scythe, my sister Prudence, 
two years younger than I, helped to load it, and Jimmy and Billy 
hauled it — and ate it all themselves. 

Mother, having no income, I hired out to work for farmers 
on " Yankee Street," four miles northwest of Sauk City. There I 
worked three or four summers, plowing and harrowing with oxen, 
and hauling, etc., and going to school at Sauk City winters. Fifty 
years ago nearly all farmers used oxen. After which I obtained 
employment in a stove and tinware store at Madison, Wis., where 
I polished stoves six months — until my employer, Isaac Bunnell, 
failed. Then, after another winter in school, I obtained employ- 
ment at Whitewater, Wis., in the general store of Mr. Cole. But 
the historic hard times of 1857 came, and so reduced the general 
trade, that I was not needed at Cole's store. I then secured em- 
ployment in the drug-store of B. G. Noble, a few doors west of 
Cole's. But so tight was the financial squeeze of 1857, that Mr. 
Noble discontinued the drug-store; and I started out to hunt for 
employment. By this time my former employers had furnished 
me letters, commending the bearer, Solomon O. Osborn, for com- 
petency, efficiency, and honor. 

With these letters of introduction and recommendation, I pro- 
ceeded, on foot, from Whitewater, Wis., to Indianapolis, Ind., a 
distance of several hundred miles, by way of Chicago, Michigan 
City, and Lafayette, Ind., before I could find store employment. 
After one year in the drug-store of H. Rosengarten, I went to 
Cincinnati, Ohio, where I served as a prescription-clerk in three 
drug-stores — first, at J. W. Hannaford's, on "Western Row ;" next, 
at S. L. Hayden's, Sixth and Freeman, and then at E. S. Emerson's, 
Pearl and Broadway. Went North after first election of Abraham 
Lincoln. Was salesman in the fine dry goods house of T. A. Chap- 
man, Milwaukee, Wis. B. G. Noble, for whom I clerked at White- 
water, was soon after elected Lieutenant-Governor of Wisconsin. I 
was married at Sabula, Iowa, 1864, where I conducted my first store,, 
and where I made from two or three to twenty dollars per day. 



Satan, Hell, and Heaven. 175 

I built (hired) the second store-building erected at Ames, Iowa, in 
the fall of 1865. Mr. Kingsbury, the station agent, built the first. 
Since then I have owned and conducted several stores; and have 
employed, at times, as many as twenty-five salespeople. 

There are twenty-four hours in one day and night, and a part 
of every such day of my life, from the age of thirteen to thirty, was 
at least the part of a school-day for me; whether an employee or 
proprietor, I made a determined and successful effort to acquire 
some knowledge from instructive books. No novels; I never 
found time to read a "pack of imagination and lies." But could and 
did find some time out of every twenty-four hours for books of 
education, philosophy, science, and biography. And all the finan- 
cial aid that I have received, aside from my own earnings, to the 
date of this writing, is less than two hundred dollars. 

If the exceedingly numerous class of seemingly unconcerned, 
careless, thoughtless, and neglectful young men of the twentieth 
century will renounce, put away, and quit their "bad habits," and 
their needless and grossly immoral waste of money and time, and 
follow my footsteps to book-stores, and to the evening and the 
early morning lamps, they will find both time and opportunity for 
highly elevating and most valuable intellectual and moral culture 
that is needful and quite too generally neglected. 

For several years while employed as a clerk in drug-stores, 
I was on duty six days and one-half each week; and if Price's, and 
other hills near Cincinnati, Ohio, could talk, they would tell where 
and how studiously those half-days were spent in silent study of 
books. And still on and on, up to the age of thirty years, when I 
could not have a book in my hands, my vest-pockets were always well 
supplied with slips of paper, on each of which I had written lessons 
from books, to be memorized. 

Books are the greatest sources of valuable information. Learn- 
ing is to the mind what light is to the eyes ; it enlightens the mind, 
and enables it to see (mentally) things that were hidden in mental 
darkness. Therefore, the young man who neglects to read much 
and study instructive books, is not likely to know much. 

But thank God for the influence of an intelligent, sensible, 
Christian mother and a few strictly moral books, the battles of my 



176 Man: Body, Mind, and Soui,. 

life (and they have been many) have been honorable. No strife 
nor battles have I fought to maliciously down somebody else. No 
dishonest selfishness has ever impelled or stimulated me in any of 
life's struggles. And during a quarter of a century of energetic 
mercantile life, I never, never felt any desire or temptation to cheat 
a customer in any way. And of all the thousands of people to whom 
I have sold general merchandise, not one was defrauded. I do not 
crave money or property, except to meet obligations. 

But about the battles of life, as I look back and consider, I 
perceive that every point gained, and every victory, was the result 
of ceaseless battle for success, and that every measure of success 
gained would probably have been a failure had every effort for 
success not have been backed by determined will and ceaseless energy. 

And now, keenly conscious of the smallness of my services to 
mankind, I am certain that had I contracted in my youthful days 
any so-called bad habit, costing a few cents, more or less per day, 
this book would not have been composed and written by its author, 
who is still nearly as active as a young man, and has never used 
spectacles a minute in his life. 

Recapitulatory. — Now, finally, beloved moral class, I have 
shown by reason and elucidations, that you are as really a denomi- 
nation as a body of Christians denominated Methodist, except or- 
ganization. This is a new idea to you; but so be it, there needs 
be much development and moral progress in thought and fact during 
this the twentieth century ; and I am trying to effect some of it. 

It is true that your denominationalism has never before been 
developed, defined, classed, and denominated, as I have con- 
ceived; and the beautiful principles of your religion of morality 
have, perhaps, never before been made so clear to your compre- 
hension. 

I have shown that your religion embraces the Moral Law of 
purity, virtue, honor, gentility, good citizenship, and right; all 
these, so far as regards honest dealing with mankind. And that, 
if we leave God out, any deviation from the principles of morality 
— of right — is a violation of your religion and professed creed. And 
that an immoral man, passing himself for one of your denomina- 
tion, is a hypocrite and fraud on your class. 



Satan, Hexl, and Heaven. 177 

I have analyzed morality and shown that it is a great saver of 
men and women from violating the laws of men, and from pun- 
ishment in jails and penitentiaries. Indeed, I have shown much 
more than I have room to mention here. Surely, morality is a 
saver of men and women from many, many present-time troubles. 
But as your religion of morality, in all its beauty, does not include 
any doctrine and system of obligations to any higher power than 
man, you are unsaved from the penalties of God's laivs against im- 
morality; wherefore, if you have violated, at any time, any law 
of morality, you are condemned, and unsaved. 

While I appreciate, O, so highly, the elevating, ennobling, beau- 
tiful principles and practice of morality, yet they only take a man 
half-way to the sublimer beauties of manhood in its highest capac- 
ity. Morality, with all its charms, is only a half-way station en route 
to Christianity. Morality leads a man to obedience to only one-half 
his every-day duties. And yet no man can be even decent without 
being moral. But morality, in all its excellence, comes far short 
of elevating any man or woman higher than half-way up to the 
sublime sphere and beauty of fully-developed manhood and woman- 
hood. 

If, now, the reader thinks that, in locating the moral class only 
half-way up toward the sphere of higher and more perfect manhood 
and womanhood, I have put a too low estimate on morality, it is 
because he or she is putting a too low estimate on the importance 
and value of the worship of God. 

The imperative, all-important duties of mankind are at least 
two-fold ; or, duties to mankind, and duties to God. The discharge 
of his duties to mankind will carry him safely only during this 
present life, which will not likely exceed seventy-five or eighty 
years. But, if he adds to his practice of morality, Christian belief, 
hope, faith, love, and worship of God, he is assured of millions of 
years of conscious, happy, joyful life, after his first seventy-five or 
eighty years. Are a million (and more) years of joy worth as 
much as eighty of toil? And the moral class are entirely unjus- 
tified in anticipating the joys of the future state without adding 
Christian faith and worship to morality. Wherefore, any man 
or woman who accepts morality as his or her religion, creed, 
12 



178 Man: Body, Mind, and Soui,. 

faith, and rule of life, disregards and neglects some of the para- 
mount duties of life, one of which is Christian example. His exam- 
ple of morality is beautiful so far as it goes. But, as I have said, 
the moral man goes half-way up toward the sphere of perfect man- 
hood, and stops. If he is a genuine moral man he does perform 
many, many of the important duties imposed upon mankind by the 
sacred principles of Christianity; but he fails to comprehend the 
wider and vaster extent of his moral capacity for the elevation and 
betterment of himself and mankind. It is as though a cow of large 
milk capacity were to give down one-half her milk, and then refuse 
to give down the one-half mess still in her udder. 

The moral man's examples and influence are for this world, 
and short time only. All his good influences are short-lived, and 
not more than one-half the value that he could make them. The 
worldly nature of his examples discourage his own family (if he 
has one), and all his acquaintance from becoming Christian, and 
encourage all to take the unnecessary, unwise, and monstrous risk 
of severe future-state punishment. 

But this neglect of elevating Christian example is not nearly 
all the moral man's sins. He neglects to appreciate the greatest 
privilege of his life. The most valuable privilege of life is the 
privilege of freedom of will — free-will, allowing every person to 
choose between morality and immorality, and his freedom to have 
and worship God, and to elevate himself morally so that he may 
live in justified hope of an eternal and happy life beyond the grave. 
Such are some of the moral man's neglects of duty. 

Measure these neglects of duty to mankind and to God, by the 
standard measure of morality that I have given, and perceive the 
awfully dangerous nature of a religion of morality that leaves God 
out of its system of salvation. 

I have studied the Bible and moral men. I have placed 
them in the focus of the light and teachings of the Bible, and 
find that, according to its teachings, they are sinners at enmity 
with God. ( See St. James iv, 4. ) 

I have studied the men that are passing for moral in rive hun- 
dred towns, and in fifty thousand of their places of occupation, and 
their general unconcern and absence of inspiring interest in 



Satan, Hell, and Heaven. 179 

moral and important Biblical subjects, ought to convince any man 
that they are not at all in accord and harmony with God. 

I am exceedingly sorry that the standard measure of right, rea- 
son, truth, justice, and duty impel me to warn a whole vast denomina- 
tion of people whom I love so well, that they are living on danger- 
ous grounds; even hazardous, in view of the fact that no person has 
any assurance of living another day. But I am mindful that a 
person can sometimes confer a larger favor upon loved ones, by 
calling their attention to a fault, than in any other way. 

A Warning. — I saw a vision the other night when I was asleep, 
and have good reasons for supposing that it was a warning, by a 
wireless telegraph, sent for the wicked, to be published in this 
article. I saw clearly a large boat at the shore of a big river. It 
was just ready to start across. No one was in sight on the boat. 
And I saw a man on the shore. He had expected to go aboard, but 
concluded that he would have to wait on the other side of the river 
for further conveyance; and, influenced by the thought that the 
next boat would be soon enough, he did not go aboard the boat. 
But after the boat had just left the shore, he became conscious that 
the next boat would be too late for him to meet conveyance on the 
other side, and, feeling that he had made an awful, horrible mis- 
take in not going aboard when he had such a good chance to, he 
grieved and moaned for help, and begged for somebody to come 
quick and help him out to one side the big boat, that he might 
climb aboard. But no help came. There was only a small boy 
with a boat too small to be at all safe. In fact, it was only what 
had been a short, round log, a few feet long, with a hole like a trough 
in one side. The boy offered to undertake to carry the man across 
the river, but the risk was too great — it would be a senseless hazard 
to attempt to reach the distant shore of this wide river in such a 
boat, and it without oars. In awful disappointment, and the depths 
of horror, he looked to see how far the big boat had gone, and in 
anguish saw that it was rapidly nearing the distant shore. 

He had neglected his last opportunity, and now disappointment, 
regrets, sorrow, and grief took the place of available time, oppor- 
tunities, and hope. It was the river of death. 

When the man had disappeared, I looked across the river, but 



180 Man: Body, Mind, and Soul. 

saw nothing of the big boat. But I saw a conveyance moving 
rapidly from the distant shore, comfortably conveying two seated 
men, one of whom I thought had been on the big boat. And I saw 
two other men some distance behind the conveyance, one of whom 
I thought had been too late. These had inferior conveyances; and 
one of the two was greatly dissatisfied, and seemed to be splash- 
ing through mud and water, and yelling as loud as he could for 
the better conveyance to stop and wait; but its occupants paid no 
attention, and did not stop. And thus ended my vision, leaving the 
too-late man in trouble, on the other side of the river of death. 

No doubt there are millions of wireless-dispatch communica- 
tions from heaven to earth ; communications in visions of warnings 
against immorality, and of encouragement to morality. I have re- 
ceived several that were entirely too plain and significant to be mis- 
takened. 

Christian people receive in dreams or visions unmistakable 
proof of the existence of a power and intelligence entirely super- 
natural and superhuman — in fact, a power such as the Bible as- 
cribes to God. In some of these visions are clear and definite 
answers to prayer, and in others warnings against sin. These wire- 
less messages are clearly sent by a power and source of wisdom 
infinitely higher and greater than is possessed by any human being, 
and ought to remove all unchristian doubt and skepticism, and 
firmly establish Christian belief, faith, and hope. (See "How God 
Answers Prayer," page 97.) 



The Immoral Class and Immorality. 
(The Largest of the Three Classes.) 

The correct analyses of the subjects of this article I have re- 
garded of great importance ; hence, I have given an unusual amount 
of analytical thought to the consideration of each. 

Immorality, I find, is a free, self-licensing system, governed 
by no established standard of right. Every person issues his own 
and her own license for as much immoral freedom as he, or she, 
wants. The whole extent of license-freedom permits a person to 



Satan, Heix, and Heaven. 181 

cheat, lie, steal, deceive, corrupt, betray, demoralize, debauch, rob, 
murder and such. 

Some of the immoral class license themselves to do all such 
things; others do not care for quite so much freedom; but all the 
members of this class choose plenty of immoral freedom, and use 
it quite too freely. 

Being governed by no standard of morality, the immoral are 
not required to do right in anything, nor wrong in everything. 
Wherefore, immorality is a system of personal, individual option. 

The immoral man generally recognizes no brotherhood of all 
mankind, and does not regard himself his brother's keeper, in a 
properly qualified sense. But he is his brother's destroyer, in a 
broad sense of the word, destroyer. He makes but few self-denials 
for the benefit of others. He does not willingly deny himself the 
saloon, and the chance and privilege of getting beastly drunk, even 
though he knows that his example of self-denial would keep other 
men from getting drunk, and their families from suffering. He 
sometimes pays his debts ; not because it is right to do so, but because, 
if he does not, he will not be trusted again at the same place, or 
because the laws of men would force payment. 

If there be any elements of morality in the character of an im- 
moral man (and there may be a few), they are so few, or so weak, 
that they have no controlling power over his conduct. The gov- 
erning number of principles and rules of duty that he has accepted 
and occupy his mind are immoral, and control his conduct, and keep 
him from being moral. In other words, his standard of morality 
being entirely too low, or, perhaps, having no moral standard, the 
sum of qualities that distinguish him from other men, and con- 
stitute his character, are immoral. 

Dishonesty. — Dishonesty in any form is immoral, selfish, heart- 
less, and sinful. Extreme selfishness seems to be the usual foun- 
dation of dishonesty. Extreme selfishness takes possession of the 
soul, and keeps down and prevents natural, human consideration, 
affiliation, sympathy, and love for other people, and makes the 
extremely selfish person inconsiderate, unconcerned, careless, cold, 
and heartless as to the troubles and sorrows of others. The welfare 
and interests of self being the chief consideration, the selfish per- 



i8s Man: Body, Mind, and Soul. 

son becomes swine-like, greedy, and covets his or her neighbor's 
money and property. Perceive, covetousness is one of the fruits 
of selfishness. Wherefore, many unduly selfish people are heart- 
less, loveless, and awfully dishonest. 

In the first place, extreme selfishness is grossly immoral. And, 
second, any degree of selfishness that induces a person to take more 
of anything in a business deal than he makes just payment for, is 
dishonest. Taking advantage of ignorance is grossly dishonest. 
Dishonesty cheats people out of money, property, or labor, to gratify 
extreme selfishness and covetous greed. Dishonesty is, perhaps, the 
most common sin of mankind, and also one of the most heartless 
and reprehensible. Being one of the common sins of heartless people, 
few escape suffering by one or another of its millions of deeds of 
extortion, fraud, robbery, and vice. 

The poor man, tired, worn, and stooped by toil to feed and 
clothe his needy family, is cheated, defrauded, and robbed in a hun- 
dred ways by cold, selfish, heartless dishonesty. And the poor, 
homeless, suffering widow, toiling for money to pay house-rent, and 
to support helpless children, is cheated out of a part of her toil by 
people whose hearts are harder than stone, and colder than North 
Pole icebergs. The poor are cheated as often as they are charged 
an exhorbitant price for any goods they buy. I did so regard a too 
high price during the years that I marked and sold goods. I felt 
keenly conscious that a too high price was robbery of my patrons. 

A dishonest man picks up a pocketbook at a store or on the 
street, and quickly hides it, only wishing that he may find it full of 
gold and big bills. He knows that it may contain all that a poor, 
honest toiler has accumulated, by hard labor and starvation economy, 
in many months. But what cares he — his cold, dishonest, selfish 
heart says: "It was somebody's bad luck, and my good luck to 
find it, and I '11 keep it if I can." And, caring only to gratify his 
beastly selfishness, he keeps the money, though its loss may cause 
great and long privation and suffering at some poor home. 

When a dishonest, covetous man asserts hearty sympathy, af- 
fection, or love for his neighbor, and passes himself, or endeavors 
to, for an honest man, he is a hypocrite and a counterfeit on the 
moral denomination. 



Satan, Heix, and Heaven. 183 

Liars. — As to the class denominated immoral belong all evil- 
doers, the liar deserves a prominent notice. There are very few men 
of such low, small mental capacity that do so much harm. In other 
words, liars, though usually of very small mental capacity for use- 
fulness, have large capacity for mischief-making. The liar never 
knows when to tell the truth, and people never know when to 
believe him ! The liar has sense enough to conceive, concoct, and tell 
damaging, mischief-making lies, but not reason enough to perceive 
that his shameful, hateful falsehoods will be detected in course 
of time, and damage himself. The liar is badly deficient both in 
judgment and honor. No right-minded, intelligent person con- 
ceives and tells mischief-making lies; and no decent and conscien- 
tious person is a liar. A liar makes a great and detestable nuisance 
of himself or herself by concocting and telling falsehoods that make 
enemies, neighborhood disturbances, quarrels, fights, and, some- 
times, murder. Possessing an inferior mind, the liar does not 
hesitate to grossly misrepresent and slander. It were impossible 
for the common liar to relate anything, as town talk, gossip, or news, 
without adding something to it. 

A liar is unworthy of confidence and respect ; and seldom com- 
mands much of either. 

A liar is a nuisance as an employee, as the employer can never 
depend on what he or she says about any person, matter, or business. 
Finally, the Bible declares that no liar shall inherit the kingdom of 
heaven. 

Lewd Men. — Low, carnal-minded, immoral men, by grossly 
dishonest and foxy pretensions of love and promises of mar- 
riage, or by other immoral means, succeeds .in deceiving, cor- 
rupting, and demoralizing thousands of young and confiding 
women, fully intending to break all promises, and desert their 
victims at any time when asked or pressed to fulfill their obli- 
gations. It is easy for one of these men to pretend the great- 
est infatuation, and the most sincere, ardent love for either 
a moral or an immoral woman, when he has an immoral ob- 
ject in view. He may offer flattery, as he knows that a girl or 
woman so unwise, and so foolish as to accept his flattery, will be 
an easy victim of his lust. But when the time of his victim's great 



184 Man: Body, Mind, and Soul. 

sorrow comes, he either deserts her entirely; or may send her 
away among strangers, to be drugged, mutilated, tortured — per- 
haps murdered — by some quack as brutal as himself. In either 
case her immorality now "stings like an adder, and biteth like a 
serpent." O, woman, think not this an overdrawn and colored 
word-picture of some of the fruits of immorality ; it is not. I have 
heard her smothered and muffled groans and moans, and could tell 
you much more; but is not this warning enough to induce any 
woman of sense to flee from the dangers of immorality? 

As to fulfilling any promise of marriage, there will be no ful- 
fillment. And though he knows that he is as immoral as anybody,, 
yet it will not be his own character, but that of the woman, that he 
will consider, and will not marry her. No, not even if he had, at 
first, intended to do so. And thus thousands of very young girls 
and young women are deceived, entrapped, and brought to grief, 
and started in ways that lead down, speedily down, to untimely 
death. 

But this is not nearly all. These licentious, brutish men invade 
many thousands of American homes yearly, and by design and 
means artfully suited to conditions, succeed in their object of 
corruption and debauchery, committing the most blighting sin that 
can be inflicted upon the marriage relation of any home. The sin 
that is neither common nor tolerated among the savage and heathen 
nations. He causes more divorce suits, and debauched, wrecked, 
ruined, and annihilated homes than all else, except death. 

Lewd Women. — Lewd, licentious women are among the most 
extensive workers of gross immorality and sin. Debauched women 
are vast destroyers of their own sex! They influence and induce 
hundreds of thousands of childlike girls and young women to en- 
gage in lives of immorality. Of all the immoral characters, there 
are none more dangerous to the moral girl and young woman than 
the lewd, immoral woman of any age. She is a co-worker with 
immoral men, for the seduction and debauchery of her own sex, and 
resorts to any sort of schemes, deception, and force to accomplish 
her brutal object. 

She is the proprietress of hundreds of thousands of places of 
demoralization and debauchery, where, in the large towns and 



Satan, Hell, and Heaven. 185 

cities, she constantly advertises, "Girl wanted" to do housework, 
chamber-work, etc. She has many agents on the "lookout" to send 
young girls to her town and city hells. Thus she entices, ensnares, 
entraps, and forces her own sex into the most abominable im- 
morality. 

She promises her victims lives of rest, ease, and pleasure, but 
instead, starts them in lives of low depravity, disease, privation, and 
the bitterest regrets, sorrow, and untimely death, to every one that 
does not escape and flee from all its associations and sin. 

She is the agent of Satan, and does not spare even her own 
sister, nor her own daughters, whether married or single. 

She and her co-workers of abomination commit and impose 
upon confiding husbands, the greatest imposition, the most atrocious 
crime, the most enormous sin; and, withal the most nearly endless 
wrong that can be inflicted upon a husband — that of fathering, 
supporting, clothing, schooling, etc., other men's illegitimate chil- 
dren. An enormous crime is also inflicted upon the illegitimate — 
a crime too vast to be estimated by words or figures. I saw a few 
months ago a letter from a licentious woman to her own daughter 
in which she both confessed her own depravity and advised her 
married daughter to be lewd ! 

And, unless men and women of such beastly, fiendish character 
get to heaven easily, there will be great need of the literal hell 
clearly represented in the Scriptures as a place of punishment be- 
yond the grave for the wicked. 

Sneaking Abomination. — Sneaking abomination (see Unhappy 
Home, page 108), is the Satanic crowning of embodied licentious- 
ness. Its perpetrators care absolutely nothing for the lives and 
welfare of the husbands and wives betrayed. Sneaking into pri- 
vate homes, it betrays husbands and wives, and debauches, severs, 
and destroys the marriage relation; and then, on being detected 
and pursued, murders the innocent, which it has done in thousands 
of cases when pursued by betrayed husbands or wives. 

The sow-swine on the farm, that sometimes eat their own pigs 
alive to satisfy inordinate appetite for meat, are not so low, nor 
so depraved, nor so brutal as the adulterer and the adulteress who 
betray wives and husbands and destroy homes to gratify their 



186 Man: Body, Mind, and Soul. 

inordinate lust. The spirit that inspires, and the object in view 
when they betray husbands and wives, and debauch and destroy 
homes, are lower, more depraved, and more abominable than any 
cruelty that can be ascribed to the four-legged brute creation. And 
the torments of hell, told of in the Bible, will need be hot to suit- 
ably reward for the unmeasurable evil results of the sneaking 
crimes of these people. 

Sneaking abomination is believed to be the real cause of a large 
per cent of petitions for divorces, though some other complaint be 
made to protect somebody's moral reputation. 

Would Marry, — Marriage is the proper and God-designed rela- 
tion of men and women, and were it not for gross, abominable, and 
adulterous unfaithfulness of thousands of married people to their 
marriage contracts, nearly all men would marry. Yes, verily, 
nearly all men would marry, if they had reasonable assurance of 
loyalty to the marriage contract. But as men observe the ominous 
flirting of thousands of married women, some of which may be 
noticed in any town or village, the thoughtful man says, "Save me 
from such women." Then turning their attention to the weak 
moral character manifested by the frivolous, silly, unprovoked 
smiles and thoughtless, senseless giggling, and the rude, uncivil, 
and vulgar pulling, hauling, and scuffling with men, submitted to 
and encouraged by many young women, and men see no assurance 
of fidelity to any marriage contract, and become old bachelors. 

If a man has good sense, he knows that a woman who does not 
possess reason and controlling judgment sufficient to properly con- 
trol herself, is too weak morally to control and restrain both herself 
and others, as women sometimes need to; and so he will not 
marry her. 

O, it pays to be moral, as sin at the end biteth like a serpent 
and stingeth like an adder! 

Any woman who controls herself judiciously under all cir- 
cumstances, enforcing the only sensible and safe rule (never to be 
broken), "Hands off!" in harmony with common sense and en- 
lightened reason, is a queen of priceless merit, able to control both 
herself and other people, and worthy of moral confidence. 

But the careless, thoughtless, coarse, vulgar, scuffling, rough- 



Satan, Hell, and Heaven. 187 

pleasure seeker, is not supposed to be capable of judicious self-con- 
trol, and is unworthy such confidence as is necessary in successful 
marriage life. Wherefore, only the girls and the women who pos- 
sess intelligence and love of virtue and morality enough to appre- 
ciate and adopt the sensible and necessary rule, "Hands off!" are 
worthy of marriage confidence. 

And if, as is generally true, the immoral man will not know- 
ingly marry a lewd woman, how poor is her chance of a happy 
marriage! As to the moral man, he better, far better, sacrifice his 
right arm than marry one of these, and especially so if her mother 
was lewd, and the girl or woman be physically like her mother. 

If young women (and the older, too) will adopt the sensible, 
wise rule, "Hands off!" (see page 75), and enforce it from start 
to finish, there will soon be far fewer old maids and old bachelors. 

Since publishing the article entitled "Hands off!" in the first 
edition of this book, I have heard several hundred intelligent and 
well-informed men, and scores of women, heartily endorse the 
article — every word of it, saying that they know that it teaches 
the exact truth. And that the principles and rules are just as neces- 
sary after as before marriage; and if disregarded and violated will 
be almost sure to develop just cause for divorce. 

And the reader will never hear anybody object to the sacred 
rule, "Hands off!" except it be a superficial, foolish, or a vile im- 
moral person. 

Immorality can be sugar-coated ; but woe be to every one who 
either swallow or embrace it! 

In my tour of states and more than five hundred towns and 
cities, I have seen immorality veneered in finest cloth, in deep em- 
broidery, in costly ribbons, and in expensive silks. But so great 
was the disgusting contrast between the beautiful rose-scented rai- 
ments without, and the corruption within, that it was like covering 
beds of filth and creeping vermin with outside spreads of pure white 
linen. And I meditated, and my sorrowful soul said, "It 's an in- 
dignity to the sheep and the silk-worms that produced the material, 
and to all moral labor ; and it 's an insult to the God who made and 
so lovingly and so sweetly perfumed the beautiful rose. 

Extravagance and Waste. — Any excess in the expenditure 



1 88 Man: Body, Mind, and Soul. 

of money or property, the expending of money without necessity, 
or beyond what is reasonable or proper, is extravagance. 

Extravagance is wrong, because it is unreasonable to expend 
money for any unnecessary purpose or thing, that ought to be 
saved to pay for something necessary; as, for illustration, the pur- 
chase of a waist-ribbon, jewelry, or any unnecessary thing with 
money that will be needed to buy shoes or any other necessary 
article is wrong, because it is not acting in harmony with right, 
and anything not right is immoral. Remember, anything is im- 
moral which in doing our conduct is not conformed, molded, and 
shaped to harmonize with the standard measure of moral right, 
which is reason, truth, justice, and duty. Surely any person of 
sense can perceive that the buying of any unnecessary thing, or 
expending money for anything unnecessary, and with money that 
will be needed for some other purpose, is not acting in harmony 
with sound reason and duty, which are necessary elements of right. 

In extravagance I find the cause of a very large per cent of 
poverty. A large per cent of the merchandise that may be seen 
in the warehouses, shops, stores, and saloons of the village, town, 
and cities, and being purchased by consumers, is entirely absolutely 
unnecessary. I have given this subject considerable practical 
thought, and assert that the unnecessary and extravagant expend- 
itures of the poor in the United States amounts to enough in a 
period of ten years to buy a comfortable home for every poor home- 
less family. 

Read the expensive advertising signs, as I have recently done 
in more than five hundred towns, advertising all manner and sorts 
of unnecessary stuff, for which consumers in the United States 
(largely the poorer class) pay many, many millions of dollars dur- 
ing each year — money enough to pay for a vast number of comfort- 
able homes every day. 

Any extravagance of ten cents per day amounts to five hun- 
dred and forty-seven dollars and fifty cents in fifteen years. Sup- 
posing a family of four persons, the average saving of ten cents 
a day for each person, amounts to fourteen hundred and sixty 
dollars in ten years. A man can go into nearly or quite any town 
or small city, and buy a good home for this much money. 



Satan, Hell, and Heaven. 189 

There are millions of such families that could have reduced 
their unnecessary expenses during the past ten years even more 
than this estimate, in which I made no allowance for interest on 
the money saved, which would considerably increase the amount. 

My attention was attracted to this subject when I was a mer- 
chant, and I noticed the remarkable difference in the financial pros- 
perity of persons and families to whom I sold goods, and could and 
did easily account for a part of the greater prosperity of one than 
another. The more prosperous class bought no unnecessary thing, 
and all their purchases were made with the view to obtaining goods 
that would give the longest service for the price paid. They bought 
no expensive, high-priced goods, and nothing that they could do 
without and be comfortable. At the grocery counters they bought 
no canned goods, as canned peaches, etc. ; but did buy dried peaches, 
etc. The women bought almost no ribbons, laces, embroideries, 
and such. Their dresses were handsomely trimmed with the ma- 
terial of which the dress or garment was made, and no dresses 
looked neater or more becoming, and few women were more at- 
tractive and pleasing in appearance, and none had more sincere 
friends. 

The unprosperous poor class bought more for show and style — 
for looks — buying ribbons, laces, embroideries, and many other 
things that were unnecessary, for which they paid in money much 
needed for other purposes. 

I know a married woman who thirty years ago used to say: 
"Well, as for economy, I 'm going to have as many of the con- 
veniences and comforts of life as I can as I go." She was poor 
and without a home then, and is miserably poor now, and has never 
accumulated property or money enough at any time to enable her 
to have the conveniences of life. These come by and by to people 
who first economize intelligently. The poor man who supports any 
extravagance either in habits of his own, or of a member or mem- 
bers of his household, can not prosper financially. If he does sup- 
port such extravagances, they will be pretty sure to cost him the 
price of a home, and deprive him of having a home of his own, and 
keep him paying house-rent and enduring many privations and 
hardships that he would have avoided by intelligent economy dur- 



190 Man: Body, Mind, and Soul. 

ing by-gone years. Now he suffers, and his family, on account of 
wasteful use of money, property, or time in past years. Thus any 
extravagant use of money or time is wrong and highly immoral. 

Our wants or desires are many — more than our necessities, 
and it is the yielding to and gratifying these desires, instead of 
our necessities only, that keeps millions of people poor and home- 
less. There are many things that are good, and desired at the 
poor man's home, as better furniture, carpets, wall pictures, etc., 
but not necessary. The yielding to and gratifying as many of 
these and many other desires as they come as possible, will surely 
keep nearly all poor families homeless. In other words, a very 
large per cent of the homes of men of limited means were paid for 
with money saved by intelligently refusing to yield to desires for 
things which were, many of them, good, but not necessary. 

The poor man and wife ought to talk these matters over, and 
decide which is most desirable, the furniture, etc., or a home of 
their own. 

Note:. — Twenty-five cents a day saved by stopping a bad 
habit, and cutting off one-half the sugar and coffee expense (you 
can do this) will amount to nine hundred and twelve dollars and 
fifty cents in only ten years. 

Any poor family of good sense can save a home in ten years. 

Husbands, wives, and young people, accept the foregoing im- 
portant lesson in practical and absolutely necessary economy. Talk 
this matter over intelligently, and decide wisely to be benefited by 
its suggestions; and not continue to earn money and sacrifice the 
price of a home, and have none; and nothing to show for money 
used in unnecessary expenditures. Rise up, rise up, above the low 
and slavish examples of the unwise poor, in which they endeavor 
to support extravagances that enslave them for life-time. 

Counterfeit Critics. — In all the states I found that very many 
of the immoral class are readers of demoralizing novels — and a 
large per cent of novels are of this sort. I like the sentiment ex- 
pressed by a bright boy out in Nebraska. He said : "A novel is a 
pack of lies ; and I won't read lies while there are thousands of in- 
structive books of science, art, history, and biography — books of 
facts — that I have not studied." 



Satan, Hell, and Heaven. 191 

And this boy, though only fifteen years old, is ready to gradu- 
ate at an excellent high school in his state. Such boys develop in- 
tellect, morality, virtue — in short, qualities of merit and manhood 
that distinguish for their superiority; while the reader of trashy 
novels becomes known, if at all, by his or her sinful immorality. 

Frequently when a book agent presents a book of morals and 
reform in harmony with the principles of the higher law, and 
especially adapted for the improvement of the home and the better- 
ment of mankind, the immoral man says, "It 's only somebody's 
opinion;" and without investigation, further than to notice that it 
condemns immorality, he proceeds to hand down an opposing 
opinion, and, refusing to purchase, goes on in the ways of im- 
morality and sin. 

Such opinions are handed down by the youthful, the middle- 
aged, and the old ; by the grossly ignorant and the moderately well- 
informed — by persons who have never worked for years with men- 
tal picks, shovels, and spades for information on the subjects treated 
in such books, as have thousands of other men; and yet they offer 
opposing opinions, as if they were learned chief-justices of supreme 
courts. 

Often have I heard immoral and ignorant men say of a moral 
Christian book of reform — a book in harmony with the sacred 
principles of the Bible, "It 's superstition," "It 's imagination." 
And thus the immoral, the infidel, and the fellow calling himself 
a free-thinker criticise books of the highest merit, and the next 
moment sit down and study, for hours and hours, a book that was 
conceived in falsehood, and written solely for money — a lying- 
fabrication, "a pack of lies" — a trashy novel. Ah ! and such men — 
the low-class novel reader — sit in judgment-seats and hand down 
condemning opinions of the sacred laws of God and his instru- 
mentalities ! 

On my tour I examined the literature of much of the modern 
type of fiction — cheap novels — and assure the reader that it is not 
of the class that incite to and stimulate either virtue or morality. 

Of all that I have heard or seen men and women say or do, 
nothing was much more unreasonable, demoralizing, and degrad- 
ing of themselves, than the criticising, fault-finding, and evident 



192 Man : Body, Mind, and Soul. 

desire and endeavor to damage people living, moving, and working 
in a class and moral sphere far, far above themselves. 

These low and awfully corrupt and demoralized people, in- 
stead of making an effort to reform themselves, go about trying 
to make people believe that moral people are all frauds, and Chris- 
tians all hypocrites; and that there is no such thing nowadays as 
virtue, morality, or Christianity. Their criticisms always show a 
desire to pull down and damage a whole class or denomination of 
people. Beginning, they make some criticising and slurring remark 
or remarks about some person ; then add, "He 's a Christian," 
"a Methodist," "a Baptist," "a Presbyterian," or some other de- 
nomination, showing clearly an unmistakable desire to damage the 
whole denomination referred to. 

If it was the individual only that was aimed at, there would 
be no reference to a denomination. 

The fact is, men and women of a lower class, who thus criti- 
cise and endeavor to pull a class above them down, neither 
can nor want to reform people of a higher class or denomination. 
If an immoral man honestly desires reform for the betterment of 
mankind, he will begin on himself; and when he has, by his own 
beautiful example, reformed himself (which any man can do, if he 
will), he may then go up higher and endeavor to reform others, by 
both his example and precept. But a man is a dishonest, hypocrit- 
ical fraud who professes dislike and disgust at the immorality of 
individual members of a class of people that are far his superiors, 
morally, while he endeavors to damage the whole denomination. 
I have met such critics in five hundred towns, and have carefully 
analyzed his character, and find that he is a vile, hypocritical fraud. 

The Churches are God's foremost known agencies and instru- 
mentalities for the betterment of mankind, and the most efficient 
organizations on earth for the advancement of moral and Christian 
work. And any man or woman who endeavors in any way to de- 
crease the success of the work for which they are organized, is an 
enemy fighting against God and the best interests of humanity. 

Self-Reform. — In my great anxiety to benefit many people, 
by inducing them to save themselves from great sorrow in their 
future days, I have pointed out ways that lead to almost endless 



Satan, Hsu,, and Hsaven. 193 

sorrows. And I have been thinking, reflecting, and considering, 
for the best safe and sure method by which any immoral man or 
boy, woman or girl, can elevate himself or herself from the lowest 
depths of depravity low down in the ranks of the immoral class, 
up, way up, to heights of beautiful morality in the moral class; or 
from the moral class on and on up to the still higher and still more 
desirable sphere and condition of the Christian class. And I find 
that, by studying the principles of morality as taught in the New 
Testament, and by fleeing from companionship along with im- 
moral associates, and renouncing and quitting every immoral thing, 
and giving daily examples of personal moral purity and morality, 
any person can quickly elevate himself or herself from the awful 
depths of loathsome depravity, up, way, way up, to the sublime 
heights of the purest Christian manhood or womanhood. 

And this is no overdrawn supposition of what the immoral 
can do. Try it. To say that you can't is cowardly. Begin when 
you read this. 

The immoral man or woman will be greatly and most pleas- 
ingly surprised at the quickly reforming and elevating power of 
his own or her own moral example upon himself or herself. And 
when your examples of morality have reformed and elevated you 
to a higher sphere of manhood or womanhood, look down from 
your new standpoint of view upon your past sinful life, and by 
repenting and prayer obtain the pardon that is promised to every 
one who forsakes sin, repents, and prays, accepting Christ and his 
offer of salvation. (See "Repentance," page 53.) 

No power on earth or in heaven can do one-quarter so much 
for your reform and moral elevation, as you can do for yourself. 

Your free moral agency, or free-will power and personal moral 
freedom to do as you please (and suffer the consequences) entirely 
prevents any moral force being used to compel reform against your 
own free-will and choice. 

To illustrate the elevating moral power of good examples on 
the men and women who set them, I will give one practical example : 

Mr. A. and Mr. B. were both addicted to an immoral habit — 
the use of tobacco. Mr. A. said to Mr. B. : "Our children need the 
money that we expend for tobacco; I know mine do. Now, Mr. B., 
13 



194 Man: Body, Mind, and Soul. 

I '11 quit if you will." Mr. B. would not agree to the proposition. 
So Mr. A., after some sensible reflection, said : "I '11 quit; my family 
needs the money, and shall have it from this hour." And Mr. A. 
never paid another cent for the unnecessary article. Perceive, 
Mr. A. could not reform Mr. B. ; but could and did reform himself 
quickly, by making and enforcing a good resolution. 

Now, as to reformation and conversion. It is perfectly absurd 
to wait for God or his Holy Spirit to convert and reform you. If 
you are immoral, use your free-will power, and proceed immedi- 
ately to do what you can toward your own conversion and reform, 
and leave God's part and work to God and the Holy Spirit; and 
doubt not that they are deeply interested for your welfare, and will 
attend timely and rightly to their part of the work of conversion 
and reform. 

And, withal, give God credit for every good desire, and for 
every clean, moral, and elevating thought that you ever entertain, 
for such are the influences and works of the Holy Spirit. 

The immoral live for the present time — to eat, to drink, and 
to make money for the dance, the card-table, the saloon, the drama, 
and to be merry. But O, how soon, how soon, will their eat, drink, 
and be merry change to sorrow! 

Immorality avenges in some measure its own sins, in the pain, 
sorrow, grief, and destruction that it inflicts upon its own victims. 

I find that immorality is immoral, though it be clothed in the 
finest, most attractive silks and satins, and adorned with glittering 
gold and sparkling diamonds, it will still be the same nasty, nasty 
stuff. 

Immorality contains no element or quality of merit. It is 
all bad; wherefore it can not be refined by any sort of restriction, 
limitation, or moderation of use, or indulgence. Corruption can 
not be refined. Under all circumstances, whether at the private 
home, the hotel, the boarding-house, the rooming-house, the office, 
the store, the factory, or elsewhere, it is always the same low, 
sneaking, dishonest, evil, bad, nasty, nasty, hateful stuff. 

As immorality is governed by absolutely no standard of right, 
it is a license system, its permits allowing any person to do any- 
thing, as to lie, cheat, steal, demoralize, debauch, rob, murder, or 



Satan, He;u<, and Heaven. 195 

any other thing to gratify any person having no moral standard. 
Wherefore I hereby warn all the immoral that God's laws are a 
system of prohibition — that God is a prohibitionist, and that his 
laws absolutely forbid (and never license) any form of immorality. 
Wherefore any license, either of your own conscience, or by the 
laws of men, allowing you to do any immoral thing, is an open 
defiance of God, and an attempt to resist the enforcement of God's 
laws, and, depend on it, will bring all concerned to sorrow, either 
in time or on judgment-day. 

Immorality is both infectious and contagious. It is transmitted 
from one person to another, both by the air and by direct touch or 
contact. A man will remember in old age an immoral story that 
he heard in his youthful days. The immoral story-teller corrupted 
the atmosphere, which carried the poison to the youthful soul. 
And the man who related the unclean story will be accountable for 
its evil influence on and on to the day of judgment. 

It is a disgrace to be immoral, even though all of one's asso- 
ciates and acquaintances be likewise immoral, and there be no one 
to point the finger of scorn; yet the Lord of lords sees, and the 
immoral is as really disgraced as though there were ten thousand 
moral people pointing fingers of scorn. 

Hell Enough. — I talked with hundreds of men who told me 
that they do not believe that there is any such place as a future 
hell; that "there is hell enough here in this life." But short talks 
with these men developed the fact that their erroneous opinions 
were not based on intelligent and extensive study and knowledge 
of what the Bible teaches; but far more on the influences of asso- 
ciates no better informed than themselves, and that their standard 
of morality — of right — being very low, or having no standard of 
right, their opinions and sentiments were largely instinctive and 
erroneous. A correct analysis of the opinions of men who attempt 
to silence the Bible's teaching of future punishment for unpar- 
doned immorality, shows that they are based mainly on sentimental 
feelings incited and inspired by natural desire to escape future 
punishment. 

I found that a large per cent of the men who express the senti- 
ment, "There is hell enough on earth," are men who are sorely 



196 Man: Body, Mind, and Soul. 

chafed by the evil consequences of their own habits and ways of 
immorality. In scores of saloons I was told by men debauched by 
dram-drinking, and by saloonkeepers and bartenders accustomed 
to witnessing the awful fruits of immorality, that "there is hell 
enough here on earth;" and I have considered their proposition, 
and find that these men are tormented by the life-time fruits of 
immorality. They have, in fact, made earth a "hell" for them- 
selves, and now groan under the self-imposed burdens of mental, 
physcial, and financial taxation, inflicted by their own immoral 
habits, personal debauchery, and sinful waste of money and time. 
Nearly all these men had stuffed their mouths, brains, and nerves 
with poisonous nicotine, and their stomachs with the irritating 
excrement (alcohol) of the yeast fungus, until the time had come 
when they suffered and groaned under the burdensome conditions 
of debauchery, disease, waste of money, and loss of time. 

And worse still, if possible, these men, instead of manfully 
reforming, as they can do, continue their awful example and hor- 
rible influence, bringing fearful consequences upon their own 
families. 

I heard an old man at Paris, Illinois, bitterly condemn his 
father, who has been dead many years, for not having said more 
to this son when he began the use of tobacco than, "You '11 be sorry 
some time." And now, in his old age, the son is a slave to the 
"bad habit," and with much bitter feeling declares that his father 
shirked parental duty in not urging his boy to throw the stuff away 
immediately and forever. 

Ignorance. — Because the character of immoral people is bad, 
they generally do not heartily desire to be good. They are self- 
satisfied, and seek for no influences better than those of their own 
class. When people are self-satisfied (satisfied with themselves), 
they remain in a stagnant, unprogressive condition, and do not 
improve their ways, however immoral and wrong. Because of such 
reasons, and in conformity to sound reason, truth, justice, and 
duty, every person is morally responsible to the full extent of his 
and her best judgment qualified by investigation. Ignorance where 
avoidable excuses no person from personal moral accountability. 
Responsibility begins and includes whatever needful information 



Satan, Hell, and Heaven. 197 

and knowledge that the individual is mentally capable of acquiring 
by a proper use of his opportunities. Wherefore, avoidable igno- 
rance of any law, or principle of law, whether human or divine, 
excuses no man or woman of intelligence from suffering for any 
and every law violated. 

Ignorance and immorality are co-workers of crime, and con- 
stitute nurseries of immorality and sin. 

The effect of ignorance upon the mind is just the opposite that 
of learning; thus ignorance clouds and darkens the mind, as night 
does the eyes, obscuring things that are visible in sunlight; but 
learning enlightens (lights up) the mind, as the sun does the eyes, 
enabling it to see and comprehend things that were hidden in the 
darkness of ignorance. 

An instructive book is a bank of information, and people who 
neglect to buy and read may have to account for willful ignorance. 

Tree Of Ruin. — A word-picture of immorality witnessed every 
day and every hour by many thousands, yea, by millions, of people 
of the so-called Christian nations of earth! 

Let us suppose that there is a very large tree with many limbs, 
standing on one of the four corners where two great public roads 
cross. The tree is a constant bearer of fruit differing in size, color, 
and taste; and men stand at the tree day and night, and by recom- 
mending its fruits for the cure of every disease, ache, and pain of 
mankind, induce thousands to stop and buy and eat. And all who 
eat of the fruit of this tree of ruin are strangely and injuriously 
affected in both body and mind. 

Some become foolishly funny; some cross and quarrelsome; 
some want to fight; some become extremely vulgar and profane; 
some imagine themselves very rich, and display and freely squander 
any money in their possession; some become very destructive, and 
break and destroy property; some become nauseated and vomit; 
some stagger and fall. And some go to homes that they have made 
wretched by the strange works of this same fruit, and scare, 
frighten, terrify, and beat, bruise, and sometimes murder their 
helpless wives and children. Some get arrested by village marshals 
and city police for public disturbance, and sentenced to pay fines 
or go to jail. 



198 Man: Body, Mind, and Soui^. 

Strange, O how strange, is the demoralizing, degrading, and 
debauching effects of the fruits of this tree on all who eat thereof ! 
Demoralization of the body and mind of the eater begins with the 
first mouthful, and increases with each succeeding mouthful until 
the ruin of its victim is accomplished. 

But, far, far stranger than all these things, is the fact that men 
who have eaten of the fruits of this Tree of Ruin, and know by 
actual experience of its awfully immoral, corrupting, and demoral- 
izing effects, go back and buy and eat more and more of it, again 
and again, until every inch of their bodies, their limbs, and their 
brains are saturated and chronically inflamed and diseased by its 
irritating, poisonous effects. 

And yet stranger, even marvelously strange, that any man 
possessing any sense at all, after experience with the effects of such 
fruit, would eat of it again. Marvelously strange that any man 
having left any ability to defend and protect himself against harm, 
and taught by both experience and observation that this demoral- 
izing fruit produces, in nine hundred and ninety-nine cases out of 
one thousand, none of the beneficial effects for which it is recom- 
mended, should continue to inflict, corrupt, disease, and weaken 
himself in body and mind by the use of a fruit that is as needless, 
as useless, and as worthless as would be a warrantee deed for the 
moon. 

Now, reader, measure the conduct of these men in going back 
to the Tree of Ruin, and eating again and again of its demoralizing 
fruits, and let the measure of right decide whether or not these men 
did right in so doing! The standard or measure of right is con- 
formity to reason, truth, justice, and duty. The word conformity, 
from the word conform, means that one's conduct and deeds, when 
right, are molded in harmony with sound reason. Did they mold 
and shape their conduct in harmony or accord with reason, or with 
"duty?" If they could have made better use of the money paid 
for the fruit, they did not act in conformity to duty. And any false 
excuses for eating such fruit (and some of them made such ex- 
cuses to their families) were not in conformity to "truth." And 
they wronged themselves, which was not conforming to "justice." 

Any sane child ten years old knows that these men acted 



Satan, Heu,, and Heaven. 199 

foolishly in going back to the Tree of Ruin. And every reader 
of this book knows that in describing the effects of the demoral- 
izing fruits I have clearly described the common effects of dram- 
drinking ; and that I have this Tree of Ruin and its fruits to repre- 
sent and illustrate the results of the use of intoxicating drinks as a 
beverage, and the entire senselessness of their use. 

The difference in the size, color, and taste of the fruit (as 
described) represents the different sorts of intoxicants — as beer, 
wine, ale, rum, brandy, whisky, etc. And the Tree of Ruin may 
represent the saloon. And the men who stand at the Tree and 
recommend its fruits are the bartenders. 

Common, every-day observation, statistics, and science all show 
that the fruits of dram-drinking include the weakening, demoral- 
ization, and debauchery of the drinker's mind; and the debauchery 
and destruction of his moral character, dragging him down lower 
and lower until he becomes as debased, as destitute of morality, and 
as beastly as the lowest brutes of the forest. 

Money paid for a dram provides neither bread, nor meat, nor 
clothing, nor shelter, nor comfort; but it does provide immorality, 
disrespect, lost opportunities, corruption, demoralization, depravity, 
disease, poverty, and a drunkard's grave. And his heirs get neg- 
lect, vexation, sorrow, heart-aching grief, hunger, want, hardships, 
poverty, and a staggering, cursing, midnight terror and nuisance. 

Seventy-five to ninety per cent of men who employ labor dis- 
criminate against the employment of men who drink beer and other 
intoxicants. The fact that a man is willing to take a dram-drinker's 
risk, for the sake of a worthless dram, is proof that he is not a 
careful, prudent man. A prudent man would not take the risk of 
damage to himself, to his business, and to his family, for a con- 
sideration of so small value as a dram. 

The feverish red face and nose of the occasional dram-drinker, 
and the noisy and the staggering drunkard, to be seen in nearly 
every community, village, town, and city, are abundant proof that 
the foregoing enumeration of evils are the common fruits of dram- 
drinking, all of which are immoral and clearly condemned by every 
principle and rule of right. 

Any and all attempts to excuse and justify dram-drinking or 



200 Man: Body, Mind, and Soul. 

any other immoral habit, by claiming that it is good for some per- 
sons, are absurd attempts to excuse and justify that which is con- 
trary to reason, experience, observation, and science. Immorality 
of any manner, form, style, or shape, always either injures in some 
way, or destroys its victims. This is a universal law of nature. 
Wherefore any claim that a bad habit benefits its victims, is contra- 
dicted by sound and enlightened reason, experience, and science. 
Analyze one hundred men addicted to any immoral or so-called 
"bad habit," and one hundred men not so addicted, and it is always 
found that the latter are in far better condition physically — in bet- 
ter health — than the bad-habit men. I find that conditions may 
be such that the victim of a bad habit may not notice for several 
years the full extent of its damaging effects; but the time is sure 
to come when its evil work will be severely felt or seen in either 
the impaired conditions of body or mind — frequently both. I find, 
however, that in men of strong constitution, the mind, in many 
cases, is perhaps first to show impairment — victims becoming dull, 
owing to damage to the nervous system, of which the brain is the 
center. 

O mankind — all who desire a happy life and a peaceful eter- 
nity — to have any reasonable hope of these you must shun the Tree 
of Ruin and all its associations and fruits ; else be disappointed ! 

The Saloon. — My attention was first attracted to the immoral 
character of the saloon five decades ago, when I was passing a 
saloon in Sauk City, Wisconsin. As I was passing I heard a man 
exclaiming in a loud, coarse, and threatening voice, "Shoot, shoot, 
damn you !" I was then about thirteen or fourteen years old, and, 
boy-like, ran to the door of the saloon, where a drunken row was 
in progress. 

The bartender held a revolver, or large pistol, at his arm's- 
length by his side, while several other men had either revolvers pr 
knives. Seeing danger, I fled hastily from the saloon for safer 
quarters ; and from that far-back day I have constantly and closely 
observed and studied the character of the subject of this article. 

About three years ago I started out from Cincinnati, Ohio, on 
a tour of the western states, during which time I have been at 
and studied more than two thousand saloons; and will now pro- 



Satan, Heix, and Heavkn. 201 

ceed to give the reader my matured opinion of the modern saloon 
and its influence and work; and may express some of my opinion 
of saloon proprietors and bartenders, and will say as many good 
things of them as I can. 

Some saloons are owned and conducted by women ; and others 
(owned by men) employ female waiters and bartenders. In many 
towns the police work in harmony with the saloons — the proprietors 
and the village, town, and city marshals and police being co-workers 
in concealing a very large per cent of the cases of drunkenness, 
which they do by keeping intoxicated men in hiding places out of 
sight until as late as the midnight hour, when most people are 
asleep. At a late hour of night, or early morning, those who do 
not make much noise are urged off penniless to the homes of 
wretched families ; while a few only of the more noisy ones may be 
arrested and jailed. Wherefore, though there were forty drunken 
men in a small town, or a thousand in a large city, the citizens will 
not see half a dozen. 

All this is strictly in harmony with the saloon-keeper's busi- 
ness policy and practice of hiding both his business and his patrons 
behind high screens all day long. It is, of course, his best policy 
to continue the screening and hiding of his patrons until he gets 
their money and they get sober, or can be trusted to go home. This 
common general practice of hiding drunkenness greatly deceives 
the masses — so that a very large majority of the best people of 
the towns and cities are badly deceived as to the number of cases 
of drunkenness. The object of this deception is to keep down pub- 
lic indignation and hold sentiment in favor of the saloon license 
system and so-called "regulation." 

The exact opposite policy is pursued by the friends of the 
saloon in all prohibition towns in license states. The friends of the 
saloon in a prohibition town delight in exhibiting a drunken man on 
the streets as publicly as possible, as in this way they endeavor and 
hope to make prohibition unpopular. 

A few days before an election in prohibition towns in a license 
state, the friends of the saloon have obtained large numbers of 
empty (or nearly empty) whisky bottles from saloons in license 
towns, which they secretly scattered broadcast about these prohi- 



202 Man: Body, Mind, and Soui.. 

bition towns, and then contended that these many, many empty 
bottles were proof that intemperance and drinking were on the in- 
crease, and that prohibition was a failure; and that as the boot- 
legger and drugstores were doing such vast business, it were better 
to vote for town saloon license, and thereby obtain money for city 
improvements ! 

At Topeka, Kansas, I was told that the largest cold-storage 
building in the city was used mainly for beer. I went to see the 
beer cold-storage building. It is, in fact, a building of great ca- 
pacity; but was soon informed that one small room only was used 
for beer, most of the room being occupied by farm products. The 
men who told me of the vast cold-storage warehouse were friends 
of the saloon ; but were fighting Kansas state prohibition, and were 
endeavoring to make me believe that state prohibition was a failure. 

But Kansas state prohibition is as much a success as the laws 
against immorality in general; and the people of Kansas may as 
well repeal their state laws against murder, as to repeal their state 
prohibition law. 

I have not found a saloon that I can esteem respectable. In my 
judgment a person may as well look for a respectable house of 
prostitution, as to look for a saloon of good influence and good 
results. And yet there are men who claim that by licensing saloons 
nice, genteel, and respectable places can be provided, where gentle- 
men (!) may go for drams! I have probed the inmost souls of 
many of such license men, and find that by drawing out the real 
sentiment and heart of such men they generally also favor regu- 
lating ( !) prostitution by licensing what they would consider nice 
and respectable houses of prostitution, adultery, and fornication! 

As no man seeks to hide an honorable business, any intelligent 
person can easily and correctly estimate the character of men who 
own or conduct saloons by their sneaking methods of hiding their 
business counters, their card tables, and their patrons behind high 
screens or walls erected between their liquor counters and the front 
doors and windows of their places of business. Would an honest 
man engage in any business that is so immoral, or so unpopular 
with the families of the men who patronize it as to need to be hid 
thief-like from public view? 



Satan, Heu,, and Heaven. 203 

Thousands of saloons have several back rooms, and a second 
saloon room and liquor bar, card tables, etc., back of the front bar, 
to which there is usually a side or rear entrance, over the door of 
which there is at many saloons a sign, "Ladies' entrance;" and in 
this room and at this back bar some saloons have many female 
patrons — all surely of bad character. 

From the time when my attention was attracted to the saloon 
when I was a boy, on and on to the date of this writing, I have 
noticed that fully nine cases out of ten of shooting and stabbing 
of men occur at saloons ; and nine-tenths of crime is the fruit, more 
or less direct, of the saloon. From the screen-hidden beer and 
whisky bars of these loathsome, unguarded pest-houses of im- 
morality and corruption men with sin-stained hands, foul tongues, 
filthy mouths, and vulgar minds come forth, and go unrestrained 
into the public highways, parks, public conveyances, and private 
homes, meeting and exposing to immorality and degradation the 
wives, daughters, servant girls, and the younger sons of thousands 
of families. 

These pest-house nurseries of immorality and villainy turn out 
into the streets and back alleys, when good citizens are sleeping, 
thousands of intoxicated husbands and fathers (/), who go to 
poor, sorrowful, miserable, wretched homes, and frighten, curse, 
beat (sometimes murder) wives and children that are weak and 
nervous from privation and toil for an awful existence. Crimes 
such as these are some of the fiendish fruits of the beer saloon. 
Its liquors are just as destructive of human reason, as those of the 
boot-legger. There is only one kind of alcohol, and it is some of 
this one kind of alcohol in any beer or whisky that intoxicates and 
destroys reason. 

Blameless Alcohol. — Alcohol is entirely blameless, and all de- 
nunciations of it are foolish. 

Nothing whatever not endowed with reason can be held 
morally responsible for anything immoral and wrong. Therefore, 
all attempts to transfer personal responsibility for the awful work 
of the saloon (meaning its proprietor, bartender, and their aids) 
is weak and silly waste of time. As well attempt to hold the mur- 
derer's knife responsible for murder, as to endeavor to hold liquors 



204 Man: Body, Mind, and Soul. 

responsible for any part of the crimes of the saloon. When a man 
with a gun in hand kills another, we do not try to make people be- 
lieve that the bullet is responsible for the crime ; and yet such effort 
would be fully as reasonable as to in any way excuse the saloon by 
attempting to cast responsibility on intoxicating liquors. 

When a man kills another by the use of a gun, we do not 
attempt to hold the gun responsible for the murder ; nor the powder 
that supplied the force ; nor the bullet that entered his heart ; but we 
hold responsible the man who pulled the trigger, and thereby caused 
the fatal bullet to go forth and pierce the victim's heart. The bul- 
let did kill the man; but having — possessing — no reason, it is no 
more responsible for the killing than the man in the moon. 

Only men or women can be held responsible for the fiendish 
influence and work of the saloon. Every man who in any way 
(by vote or otherwise) aided the proprietor of a licensed saloon in 
obtaining his license or permit, is a party to every immorality, 
offense, and crime of that saloon, and in some measure personally 
responsible. Every man who aided in any way to secure the issu- 
ing of that saloon license is a party to every wasted hour ; to all the 
neglect of homes, wives, and children ; to all the suffering, sorrow, 
and grief caused by that saloon. He is a party to every wrong, 
cruelty, and crime brought about by the use of intoxicating liquors 
sold under the protection of that license, and as really morally re- 
sponsible to both man and God, to some extent, as the proprietor 
and bartender. 

Guns and bullets are but instruments with which men are de- 
prived of life; cards the instruments with which men are deprived 
of money. And intoxicating liquors are the instruments used by 
saloon-keepers by which they deprive men of money, respectability, 
reason, time, honor, liberty, and life. 

Co-Responsibility. — The proprietor of the saloon, the bar- 
tender, and the dram-drinker are each co-partners in crime; and 
each morally responsible to both mankind and to God. 

Reason and knowledge of the demoralizing, degrading, and 
reason-destroying effects of the dram, whether of beer or other 
alcoholic drink, establishes the personal co-responsibility of the 
saloon-keeper, the bartender, and dram-drinker ; and they must each 



Satan, Heix, and Heaven. 205 

share personally in the moral responsibility and punishment for all 
the evil caused by the use of intoxicating liquors. Neither the man 
who passes the fatal glass, nor the dram-drinker, can plead inno- 
cence along with the senseless, soulless gun and powder that sent 
the deadly bullet whizzing into the heart of a man, as guns, powder, 
and bullets have no knowledge of results. 

How different from the senseless gun and powder is the man 
who, endowed with reason and knowing that intoxicating drinks 
are as sure to demoralize, damage, and destroy the welfare of man, 
as the bullet, though not so quickly; and yet the saloon-keeper, for 
the sake of a small sum of money, passes the fatal glass to the hand 
of the dram-drinker, who, to gratify taste or depraved appetite, 
and with knowledge of its degrading and destroying power, passes 
it into his own body. And thus the saloon-keeper, the bartender, 
and the dram-drinker, all knowing perfectly well that they are doing 
wrong, become each criminal partners in crime. 

Saloon License. — During my three years' tour of many west- 
ern states and five hundred towns, I made inspection calls on more 
than two thousand saloons, and carefully analyzed the character of 
many of their proprietors, bartenders, and patrons. And I called at 
hundreds of the private homes of the latter class, of both agricul- 
tural and factory towns, and saw their poor, half-starved, poorly- 
clothed, miserable wives and children; and I assert that there is no 
tongue able to tell, nor any language capable of describing all the 
awful, horrible, terrible, shocking, hideous fruits of dram-drink- 
ing — the consequent neglect, privation, destitution, vexation, abuse, 
poverty, and misery caused by legalizing the liquor traffic. 

No moral man can go into two thousand saloons, as I have 
done, and study the character of their patrons ; and to hundreds of 
the homes of such patrons, and witness the poverty and suffering, 
without having his soul filled with pity and sorrow, many, many 
times. And, added to all the privations and misery of these poor, 
suffering, wretched people, is the thought that the fiendish business 
of the men who demoralize and debauch their husbands, fathers, sons, 
and brothers, are licensed and protected by town, city, or state laws ! 
Some men say, in advocating the saloon license system, "Of 
two evils, choose the least." This rule may sometimes be good 



206 Man: Body, Mind, and Soui,. 

policy in a business matter of dollars and cents, and concerning the 
individual only. But no man has any moral right to choose the 
evil that may bring damage and ruin upon me or my sons and 
daughters. No town or city council has any moral right to choose 
what evil may be inflicted upon the people of the city, as in so doing 
it authorises license, and protects men in violating a law of morality, 
and any and all laws of morality are based on the laws of God. 
Woe be to men who authorize the violation of the laws of God! 
There is a day of judgment coming! 

Reversing and overturning every principle and rule of right, 
a saloon license allows and authorizes the robbery of the poorest 
women and children of a town or city for money to make city im- 
provements. The saloons derive or draw nearly all their support 
from the poor laboring men of their communities. 

Wherefore any revenue or income received by a town or city 
from a saloon comes out of the labor of the poorest men of the town 
and vicinity, and is the money needed at the homes of the poor 
to buy food and clothing. 

Therefore, any proposition to obtain money for city improve- 
ments by licensing saloons, is a proposition to make the weak men 
of the community — men poor and needy financially, and too poor 
and weak in resolution and moral strength to resist the temptations 
offered by a licensed saloon — is a proposition to make such men 
(the weak and poor) pay for city improvements. 

More than this, it is a proposition to continue the liquor traffic 
authorized, legalized, protected, and defended. A proposition by 
which dram-drinking, waste of time, immorality, drunkenness, de- 
bauchery, prostitution, crime, and ruin of the bodies and souls of 
both men and women will be greatly increased. 

The saloon license not only protects the saloon in its work of 
making drunkards, but also, by taking a part of the profits on liquor 
sales, makes it necessary for the proprietor to resort to contrivances, 
schemes, and attractions as public inducements, in order to increase 
the number of his dram patrons, and thereby make his business 
profitable. Therefore, the saloon license tax forces the proprietor 
of a saloon to greater effort for customers, and thereby largely in- 
creases dram-drinking, intemperance, and drunkenness. 



Satan, Heix, and Heaven. 207 

As the city council authorizes and protects the saloon, and 
receives a part of its profits, its proprietor and the city council are 
co-partners in both the profits and the sins of the licensed saloon. 

There are six thousand three hundred and thirty-five licensed 
saloons in Chicago, Illinois, demoralizing, debauching, and destroy- 
ing thousands of her people every year. 

I have seen scores of immoral women patrons in saloons, and 
scores of children eight to fifteen years old — many of these were 
girls — calling for beer, which they usually carried away in tin 
pails. 

In my best judgment, the licensed saloon has absolutely no 
peer — no equal — in the extent of its robbery, crime, and villainy 
at the dawn of the twentieth century. 

I believe that the saloon is a wholesale dealer in, and the larg- 
est contributor to, every sin mentioned in this book. 

The licensed saloon is an unguarded, unfenced, open pest- 
house of immorality, and all its patrons expose themselves to cor- 
ruption, vice, and debauchery ; and a large per cent are soon ruined, 
morally, mentally, physically, and financially. 

A license from any source, whether town, city, or state, per- 
mitting any person or firm to sell an intoxicating drink, overturns 
and reverses the sacred principles of Higher Law — the principles 
and rules of morality, honor, justice, duty, and right; and, instead 
of prohibiting wrong, protecting the weak, and punishing viola- 
tors of law, it authorizes and protects men who entice weak 
manhood into pest-houses of debauchery and rob them, under the 
lying pretence that they give something of value for the money 
which they take from their weak victims. 

Any license that permits men and women to engage in an 
occupation that violates any moral law, or principle of a moral law, 
increases crime and misery, by legalizing and encouraging persons 
that are weak morally (immoral persons) to engage boldly in the 
licensed business, and thereby brings moral, social, and financial 
loss and ruin to mankind. 

The privilege of a license to conduct any business or occupa- 
tion that is immoral always receives the hearty approval of, and 
engages in the licensed occupation, that class of men and women 



208 Man: Body, Mind, and Soul. 

who have the smallest amount of respect and love for moral law 
and the welfare of mankind. 

Men who are strong morally, do not engage in any occupation 
that is so immoral as to require a license from a town or city council, 
on account of its bad character as a saloon. When God repeals his 
laws, because they are so much violated, will be soon enough to 
approve of a saloon license. 

One Dram Intoxicates. — The demoralizing and degrading 
effects of intoxicating drinks on the body and mind begin with the 
■first glass, and are the same as the effects of a dozen glasses, except 
in the amount or degree of effect, and produce absolutely no bene- 
ficial change in the health of body or mind; but, instead, some 
amount of disease and demoralisation of both the body and mind 
of the dram-drinker. The effect is that of an irritating substance 
thrown into the blood and its circulation, producing an inflamed, 
unnatural and unhealthy condition. 

The effect produced by only one glass is the first degree of in- 
toxication, and the effect of each succeeding glass added to the 
effect of the foregoing glass, adds another degree of intoxication, 
and thus one degree is added to another, and still another, until the 
dram-drinker can no longer walk straight, and then people say, 
"He's drunk." The fact is he was drunk (and degraded), in 
the first degree, from the effects of the first glass. 

Let me illustrate : If the normal, healthy pulsations of a man's 
heart are seventy beats per minute, and they be increased by inflam- 
matory disease to seventy-five per minute, the doctor says, "There 's 
some fever." Fever existed when the pulsations were increased 
one beat, instead of five, but the first degree of fever was so slight 
as to be scarcely perceptible. So, too, one dram produces intoxi- 
cation — a diseased condition — but it may be so slight as to be 
scarcely noticeable. 

Men call the effects of the first glass stimulation, but it would 
be far more proper to call it irritation, and still more nearly correct 
to call it intoxication, in its first stage. This may be a new idea 
to the reader, but it is scientifically true, and it is science that I 
propose to give my readers. The first drink produces the first 
degree of drunkenness, subsequent and enlarged drinks add higher 



Satan, Hell, and Heaven. 209 

degrees of mental and physical irritation and debauchery, until the 
dram-drinker lands in jail, or sprawls on the floor, walk, or ground, 
or may be in a gutter, ditch or mud-hole. And following this degree 
come the drunkard's grave, and a drunkard's future hell, and all 
of his own free-will choice. 

Drink for Effects. — In the beginning of the use of liquor a man 
drinks for the effects felt in the first degree of intoxication. By 
and by when his nervous system becomes accustomed to liquor, 
and is not so easily affected as at first, he keeps the effects up, and 
increases it by enlarging the size of his drams, and thus takes the 
second degree. And when he becomes accustomed to the second 
degree, he again increases the dram, and takes the third degree ; yet 
a while, and by like means he takes the fourth and the fifth and the 
sixth degree. 

After each succeeding dram comes a relapse, and the dram- 
drinker is weaker , more depressed, and feels increased need and 
desire for a stimulant, and he takes another dram, and perhaps a 
larger one; and, in the course of time drams become both more 
frequent and larger, and the man more and more unhappy. But 
he continues what he considers moderate dram-drinking, on and 
on, until he begins to break down physically. His nervous system 
weakens, and he is no longer the strong man that he once was. 
A small dram would now have the effect that the large one did 
have, but, owing to his failing strength, lower spirits, and more 
depressed condition of body and mind, he now feels greater need 
of stimulation, and instead of reducing the size of his drams to cor- 
respond with his reduced and failing strength, he increases both 
the size and the frequency of drams, and thus the degrees of intoxi- 
cation are increased, and, in the course of time it becomes generally 
known that the man who, for many years was considered a mod- 
erate drinker, has been t( dead drunk" many times. And, usually, 
it is only a question of time how soon his body will occupy a drunk- 
ard's grave. 

And no man can say that he is still safe, as physical decay is 
not confined to old age, but may occur at any time; therefore, the 
moderate dram-drinker is in great danger of being destroyed by 
this downward period at any time between boyhood and old age. 

14 



2io Man: Body, Mind, and Soul. 

Personal Rights. — Some men seem to believe that dram-drink- 
ing is one of their so-called personal rights. This is a sample of 
immoral ignorance. If there were but one man — one human being 
— on earth, he would have no moral right, and no personal or indi- 
vidual right, to injure himself in any way, as no person has a right 
to do wrong to anybody — and any person is somebody. 

Nothing whatever that injures or endangers either the indi- 
vidual himself, or other people, is a personal right. The wearing 
of clothing and the eating of necessary food, and the drinking of 
water, are samples of inherited personal rights. But the eating 
or drinking of anything that destroys or endangers the manhood 
of him who eats or drinks, is wrong, and a trespass on genuine 
personal rights. 

Men have no better moral right to endanger or damage them- 
selves morally or physically than they have to damage other peo- 
ple. Perceive, the principle of right applies alike to all persons. 
I am a person; therefore, have no right to endanger or damage 
myself. 

To prove the correctness of these assertions, measure the con- 
duct of a drunkard by the standard or measure of right, which 
I have given, and see whether or not his dram-drinking is in har- 
mony with reason, truth, justice, duty; these are the elements of 
right. Right is freedom from error or wrong. Measure his deeds 
and see whether they are free from error or wrong. 

Self- Denial. — The neglect of doing duty is as really immoral 
as doing wrong; and the neglect and failure to make so-called 
self-denials is immoral and seriously wrong. 

At first thought, and without more careful and analytical 
consideration than most men give the subject, personal self-denial 
in loyalty to moral law, is thought to be a profitless sacrifice for the 
benefit of somebody else in whom the self-danger is not much in- 
terested. But a careful study of the subject will convince any 
reasonable man that it is a mutual and very profitable sacrifice. 

Self-denial, though nominally for the benefit of other people, 
is the price that a man pays for the protection of himself and a 
whole community against an evil. 

From a very narrow and erroneous view of this important 



Satan, Hell, and Heaven. 211 

subject, a self-denial is supposed to be a generous sacrifice of some 
personal right for the benefit of somebody perhaps deficient in good 
judgment and moral self-control, and a matter of little or no per- 
sonal interest or benefit to the sacrificer. But, viewed from a 
broader and more comprehensive standpoint, we find that any 
self-denial of any evil, or anything fruitful of evil, for the benefit 
of others, is, in fact, the low price that a person pays in good ex- 
ample, to protect a whole community — the entire public — against 
the evil fruits of something, the benefit or pleasure of which (if any) 
are sacrificed. 

And we find that a man, in considering who may be benefited 
by his self-denial for the welfare of others, must include both him- 
self and family, and his father, mother, brothers, sisters, and friends ; 
as any and all these may be a part of the community and people 
protected by his self-denial. In his beautiful example of so-called 
self-denial may be the restraining power that will save his son 
from the intoxicating glass, or his daughter from the horrible life 
of the wife of a drunkard. But even if the self-denyer has no blood 
relation, the protection to himself, and the good influence of his 
beautiful example to the community, and the money and time saved 
from worthless and profitless investments in any immoral habit, 
would pay ten thousand per cent interest on the low price paid 
in self-denial. 

In fact, he has lost absolutely nothing by his self-denial, except 
misery. Every immoral habit on earth detracts, diminishes, and 
greatly reduces human happiness and welfare. Every immorality 
mentioned in this book greatly reduces the welfare and happiness 
of mankind. 

Christianity and Christians. 

(Second Largest Class.) 

Christianity, the religion of Christians, is an endless chain 
of divine laws, principles and rules to govern, morally and by love, 
human thoughts, opinions, belief, affections, and love, linking and 
binding together every interest and duty of mankind, with regard 
to both God and humanity. An endless chain of divine laws un- 



2i2 Man: Body, Mind, and Soul. 

folding and establishing the principles and rules of right, and show- 
ing man's whole duty to both man and God. The links of this 
chain are Biblical laws and principles and rules of moral laws, and 
the violator of any one of these breaks a link of this endless chain, 
which represents the laws of Christ, and becomes liable to divine 
punishment. 

The divine moral laws, principles and rules composing the 
sacred links of this Chain of Christianity, are the teachings and com- 
mandments of Christ, as recorded in the New Testament Scriptures. 

Every law and principle and rule of moral law represented by 
the links of the Chain of Christianity is in harmony with the will 
of God, and in accord and harmony with enlightened human reason. 

Christianity accepts the Old Testament Scriptures as God's 
revelation of himself and his works and laws by inspired prophets. 
And the New Testament Scriptures, as from Christ, the divine Son 
of God, and his inspired apostles, and Christ as the only source 
of salvation, and the only Savior of mankind. 

Free moral agency or moral free-will power, or man's moral 
freedom of will and choice between right and wrong, — between 
morality and immorality, is the absolutely necessary fundamental, 
foundation doctrine of Christianity, and the Christian's religion; 
because, if a man is not morally free, he would not be morally re- 
sponsible to any power, either on earth or in heaven. 

Thus, both the Scriptures and Christianity hold that every 
person is accountable to God for every entertained evil thought, and 
for every evil word and deed, up to the full extent of his and 
her mental capacity and opportunities of knowing, — not merely up 
to the measure of their knowledge, but to the extent also of what 
each could have known by reasonable effort. 

Christianity is a system of life, thought, affections, and deeds, 
all in harmony with what Christ teaches, — a system of moral gov- 
ernment, under which the Christian is inspired and incited to moral 
deeds more by love than by constraint of law or duty. 

Being influenced mainly by love for the principles of Christian- 
ity, the Christian is incited to action, moral conduct, and deeds, by 
inspiring love for the beautiful, benign principles and rules of mor- 
ality, including love of God and all obligations to him. In other 



Satan, Hell, and Heaven. 213 

words, the Christian's mind, will, thoughts, opinions, belief, affec- 
tions, and love concerning questions of morality, are all in accord 
and harmony with Christ's teachings; wherefore, a Christian's 
thoughts, opinions, belief, affections, love, and deeds are all in ac- 
cord and harmony with his free-will and choice. No slavish obedi- 
ence to law. Perceive, reader, that when this is true, the Christian 
is a free man, or a free woman. And in this matter of freedom, the 
Christian differs widely from the average moral man and woman. 

The unchristian man is governed mainly by the laws of men, 
morality being largely a matter of business consideration ; but the 
Christian is governed mainly by his affections and love for God and 
his laws. And herein are the affections and motives of the Chris- 
tian denomination vastly different than those of the moral denomi- 
nation. 

Thus morality on the part of the Christian is far more the work 
of inspiring love than with the moral man. That this assertion is 
absolutely true, I have seen demonstrated and proven more than 
one thousand times during my three years' tour of states, just now 
closing. 

Head and Heart. — Any ordinary business matter is a work of 
the head — the intellect, the affections not being involved. But any 
work of Christianity concerns and involves both the intellect and 
the affections. And this explains why unchristian people do not 
feel more inspiring interest in Christian work. 

Christianity results from getting an individual's intellect, mind, 
will, thoughts, opinions, belief, and affections all in harmony with 
the New Testament Scriptures. One's opinions, established belief, 
and affections incite action and conduct that unfold and establish 
the individual's character, and direct the character of the deeds of 
his or her life. 

Wherefore, if Christian parents were to aid their children in 
character-building, beginning as soon as the child knows the mean- 
ing of a few little words, and by loving lessons of Christ and his 
amazing goodness, mercy, and love, get the child to comprehend 
who Christ is, and what he has done. Proceeding, get the little 
child to believe in and love Christ, as the greatest friend of man- 
kind. And by continued lessons of Christian doctrine, principles, 



214 Man: Body, Mind, and Soux. 

and rules, steadily increase the child's belief in Christianity and love 
of God. Thus, the child would grow in Christian grace. The Holy 
Spirit would do any spiritual work that belongs to the Holy Spirit, 
and, being a child of God, a genuine Christian before the age of 
accountability, there would be no need of repentance and con- 
version. A child so aided in the building of its character would be 
heartily Christian, and proceed in its childly way to exemplify its 
Christian belief and love. 

There is radical, awful wrong in the time, sort, amount, and 
manner of aiding the young child in building its character. 

It is remarkably grossly, yea, outrageously, wrong that the 
devil should get control of little children, and full possession by 
the time they arrive at the age of accountability. Nothing less 
than wicked and criminal parental neglect to properly and timely 
facilitate and aid the child in building its character, could result in 
any such necessity as that of surrendering the child to Satan, when 
or before it arrives at the age of personal accountability to God for 
its deeds. It 's far, far more than a shame ; it is a far-reaching, 
criminal wrong, that these little ones, of whom Christ says, "Of such 
are the kingdom of heaven," are turned over to Satan at or before 
the age of accountability. 

They were God's children, entrusted to your care, and if they 
are not still his, at the age of eight or ten or twelve years, it is 
because parents have been neglectful of sacred parental duty, else 
Satan could not have captured them. 

The moral and religious character of any sane child can be es- 
tablished, and ought to be, by the time that it is ten years old. And 
every sane child of Christian parents ought to be thoroughly Chris- 
tian and received into the Church of its choice at that age. Sup- 
posing that Christian parents have done their duty, the child at the 
age of ten years is as really Christian as they; and to bar it from 
membership in the Church of its choice, at this age, is to surrender 
it to the old devil — Satan. In other words, it is a confession that 
the child belongs to the kingdom of Satan, instead of the king- 
dom of Christ on earth. 

I have heard several old faithful Christian workers state that 
they did not know when they were converted; and that they did 



Satan, Heix, and Heaven. 215 

not remember when they began to pray and reverence God. And I 
have considered this subject in the light and spirit of the teachings 
of Christ, and am convinced that a large per cent of every Chris- 
tian flock ought to be of just such Christians. 

Mother's Knee. — The mother's knee is the place where the 
Christian character of children ought to be molded and established 
for life. It is the place where, above all other, the child's mind is 
most easily influenced, and its affections most easily reached, con- 
trolled and directed for lifetime. Every mother's knee and lap 
ought to be made sacred to the memory of her children by the many 
hundreds of little lessons about our blessed Savior Christ and his 
love, affectionately recited to the little ones while on her knee. 

O, mother, the little child and your knee — your lap — afford you 
an opportunity for doing good, that ought to be appreciated and 
valued more highly than it would be right to value any man's prop- 
erty, wealth. While fondly sitting on your knee, the child's mind 
can be greatly enlightened and filled with holy and elevating 
thoughts, opinions, belief, affections, and love. Its free-will can 
there be turned bitterly against everything that is immoral and bad. 
Your sacred privilege is one for which either one of many women 
of great wealth would gladly give one-half her fortune. O, how 
people fail to appreciate their blessings and opportunities, for both 
this world and heaven ! 

Would you, mother, like to have your loved ones insured 
against the fiendish saloon, or any other hateful thing or wasteful 
habits? You can, without a dime. The safest, best and most reli- 
able insurance against these and all other evils, you can secure with- 
out money, by frequently taking the little ones upon your knee, and 
doing your whole, entire duty, as stated herein. 

Shameful and awfully wicked to neglect to timely and fully 
aid little children to build thoroughly Christian character be- 
tween the age of two and ten years; and, then, after eight years 
of neglectful parental duty, turn the child over to Satan. Poor 
child, much neglected during the period in which it is rapidly build- 
ing its life-time character, and then excluded from Church mem- 
bership, it is started out on its earthly career of cares and evil tempta- 
tions, told and feeling that it is a sinner taking the risk of sickness, 



216 Man: Body, Mind, and Souiy. 

death, and hell. The poor child, depressed to some degree by the 
thought of its sinfulness, soon becomes accustomed to its risk of 
death and hell, and naturally decides that sinners of its own sex and 
age will be its most congenial and agreeable associates, it seeks such 
more than Christian companionship, and becomes confirmed in its 
rapidly forming and maturing opinions, belief, affections, and ways. 

School and Church. — The common, general custom and rule of 
parents at Protestant homes of depending on the Sabbath-school 
and the Church for the conversion and Christianizing of their chil- 
dren is unchristian and entirely contrary to the letter, word, and 
spirit of Bible Christianity. 

Seven days in one week ; during each of six of these the child 
is building its life-character, and using as much (usually far more) 
unchristian material, than Christian. Wherefore, it is absurd and 
wicked to depend on the Sabbath-school and the Church to build 
as much of the child's character in a few hours of one day out of 
seven, as is built during the six days of the week. 

And the natural consequence of this entirely unreasonable ex- 
pectation (or neglect of duty) is that, of children whose parents 
depend on the Sabbath-school and the Church — on Sunday services 
— for the Christianizing of their children, few, very, very few, are 
Christian when they become grown men and women. 

And the next awfully disappointing hope of Protestant parents 
is that their grown sons and daughters will sometimes be converted 
at a Church revival-meeting, where there may be scarcely one chance 
out of one hundred that they will be so converted. 

The fact is, the private home and mother's lap and knee are far, 
far the more favorable places to convert and thoroughly Chris- 
tianize children. 

As to the Sabbath-school and the Church. These are Chris- 
tian organizations of the highest merit, and are doing vast good. 
These aid mothers in their work of Christian character-building, 
and encourage and continue inspiring interest in active Chris- 
tianity, after the child has grown too heavy for its mother's lap 
and knee, and still on and on, long after faithful mothers have been 
crowned with glory, in endless eternity. 



Satan, Heu,, and Heaven. 217 

But about the father. There is no power nor authority on 
earth that can excuse him from a proper part of the great responsi- 
bility and work of timely and abundantly aiding his little children 
in building Christian character, and becoming thoroughly Chris- 
tian by the time that they are ten years old. Wherefore, he must 
heartily aid his wife in supplying moral and Christian building ma- 
terial, and in molding the character of their little ones. 

And any parents who excuse their neglect of this most sacred 
duty to humanity and Christianity, put a higher estimate on the im- 
portance and value of the worldly affairs of this life than on their 
obligations to God, and the value of a happy eternity. 

Inciting Motives. — Christianity adds several vastly important, 
stimulating, elevating, and highly inspiring motives for being both 
moral and Christian. First, to please God; second, to be saved; 
third, to be reunited with Christian relatives and friends in heaven ; 
fourth, eternal and happy future life. Thus, Christian belief, faith, 
and hope gives the Christian class far, far more to live for than is 
offered by the motives of the moral class. 

The moral class are living for this life of seventy-five or eighty 
years only. How little that is! The Christian is living for an ever- 
lasting and happy life, after this short one. How long that is! Sup- 
posing that a member of the moral class should be successful in all 
his motives, and accumulate great property wealth, and live sumptu- 
ously in a vast, commodious mansion on and on to the age of one 
hundred years, and then die as a moral man without any reasonable 
hope of future happiness. O, how short and how little consequence 
his life of only one hundred years, compared with the everlasting, 
endless life of constant joy in the presence of God, and reunited 
with loved ones ! 

Let me assure you, reader, salvation and the joys of heaven, 
at the low, small price for which God offers them, are cheaper than 
section farms at five cents apiece. 

In view of the Christian's entirely justified belief, faith, and 
expectation of everlasting life; reunion with loved ones, and end- 
less happiness, in the glorious presence of God the Father, and 
Christ, our Savior, and all as real, conscious, and intelligent future 



218 Man: Body, Mind, and Soul. 

life and existence, as the present life, in view of these things, either 
one of several Christian motives is of greater importance than all 
the motives combined that stimulate the unchristian classes. 

As everything good is counterfeited, there are base coun- 
terfeits and frauds on the Christian class, but not more numerous 
than of the moral class. 

The standard measure of the Christian is conformity to reason, 
truth, justice, and duty. 

"Where is Heaven?" — An old infidel at a hotel in Wisconsin 
asked me: "Where is heaven?" I told him, in answer, that the 
universe is as endless as eternity — that there is no limit to space; 
and assured him that in limitless, unlimited, endless space there 
is plenty of room for heaven; and for a hell, too, large enough 
to hold all the skeptics and infidels of all the centuries. 

The fact is the universe or space is, so far as we know, as 
limitless as eternity is endless. Astronomers inform us that it 
is ninety-five million miles from the earth to the sun; and the 
demonstrated correctness of their estimates, as shown by their 
calculations on eclipses of the sun and moon, justify belief in their 
mathematical skill. 

Estimating the size of the world at eight thousand, three 
hundred and thirty-three miles in diameter, there is room enough 
between the earth and the sun for eleven thousand and four hundred 
worlds. Room enough for a string of eleven thousand and four 
hundred beads, each the full size of this world. 

And another string of eleven thousand and four hundred 
world-beads could be stretched out towards the north, and another 
towards the east, and still another towards the west, and there 
would still be plenty of space for endless strings of world-beads. 
And yet the infidel asks, "Where is heaven?" 

Heaven is a place located somewhere in the unlimited space 
of the universe ; and there are millions of wireless mental telegraphs 
operating between heaven and earth. 

A man in Iowa who had violated a law of God prayed for 
pardon and received a wireless dispatch which fully answered his 
prayers. In a dream (or a vision) he saw three or four small 
privies standing in a row a few feet apart. Each of these had 



Satan, Hell, and Heaven. 219 

been recently moved in the same direction a few feet — just far 
enough to fully uncover the filthy vault or cellar below it; and 
the vaults were covered by tight floors recently made of new 
1 umber. And he saw himself comfortably seated in a small horse- 
less carriage which moved along carrying him directly over each 
of these new floors, and stopped on the last floor, squarely over 
the vault. 

This wireless dispatch revealed to him the unclean, offensive, 
and odious character of his sins — as viewed in heaven; and that 
they are pardoned. Also that his sins were numbered — each privy- 
vault representing one of his sins. 

And the Bible teaches that there is book-keeping in heaven* 



220 Man : Body, Mind, and Soui,. 



LOVE AND HATRED. 

Nature, Association, Companionship, and Co-work of Love 

and Hatred. Hatred the Servant of Love. Measures 

of Right; Education and Love, etc. 

Wk are in a world of opposites, as, day and night, light and 
dark, black and white, bitter and sweet, good and bad, morality 
and immorality, virtue and vice, honor and dishonor, God and 
Satan, Heaven and Hell, right and wrong, and withal, love and 
hatred. 

We can, sometimes, get the best, clearest, and most definite 
knowledge of things by contrast. Let us study the nature of love, 
hatred, right, wrong, etc., from the standpoint of contrast, and 
right estimations. 

The chemist can analyze water by decomposing it into its 
elements of oxygen and hydrogen ; but can go no further. We have 
compound feelings, but love and hatred are at their last analysis. 
These the chemist can not analyze. 

Love and hatred are the two most powerfully inciting mental 
passions, the sentiments of which largely govern mankind, both 
for weal and for woe. 

Love (see page 69), is a passion — and a passion is a feeling 
or emotion by which the mind is swayed or affected; a deep or 
strong disposition or working of the mind ; a strong attachment by 
that which commands admiration. 

A sentiment is a particular disposition of mind as regards 
some person or thing; a thought prompted by passion or feeling. 

Love, in the somewhat comprehensive sense, is an affection of 
the mind excited by merit and worth of any kind; by beauty, de- 
light, and pleasing qualities; as, by mercy, kindness, benevolences, 
charity, and by such qualities as render social intercourse most 
agreeable. 

A man's fancy, likes, esteem, friendship, and admiration are 
all tributaries to his love; and these increased and intensified, may 
develope a spark of love, which, if fed and fanned by continued 



Satan, Hell, and Heaven. 221 

manifestations of whatever is approved by his measure of right, 
may become a burning, ceaseless flame of love. 

Love, in the case of consanguinity (blood-relationship), is 
natural, and not based on any kind of worth, merit, or excellence. 
Parents love their children, even though the latter be void of merit. 
This kind of love is instinctive. The infant is loved before it is 
old enough to display any sort of merit. Such love is as strong 
among domestic and wild animals, as in human beings. 

Love begets eager desire for possession ; as, of things ; and for 
association and companionship; and to benefit persons whom we 
love. And inspires earnest, determined desire to promote the wel- 
fare, and to secure the success, of any cause which one's right- 
measure approves as right. 

Love, based on an authorized measure of moral right, is un- 
compromising with wrong, and never willing to surrender the ob- 
ject of love; nor to license that which one's right-measure says is 
not right. Such love is conformed to and in accord and harmony 
w T ith the genuine Christian's highest conception of the beautiful 
character of God. 

There are different kinds of love; as, moral love, immoral 
love, and Christian love. Moral love is based on authorized meas- 
ures and estimations of right, and is righteous. Immoral love is 
based on wrong measurements and wrong estimations of both right 
and wrong, and is bad, wicked, and sinful. Christian love is based 
on authorized measures and correct estimates of right and wrong, 
and of Christianity, and is best of all love, as it includes in its 
scope and devotion both God and humanity. 

Love determines what a man's character is — whether it be good 
or bad. No man is neutral on questions of morality and immor- 
ality; nor as to Christianity. Every right-minded man is for or 
against — he either loves or hates, and a preponderance of love for 
right, honor, morality, virtue, etc., gives him a good character; 
but a preponderance of love for wrong, gives him a bad character. 

Love to be moral, must be regulated and judiciously governed 
by one's best reason ; and reason, too, must be governed by special 
moral education. But instead, reason often yields to the dictates of 



222 Man: Body, Mind, and Soul. 

blind passion — to love based on error, misinformation, and indif- 
ference, or ignorance of the true character of the object loved. 

Hatred, from the verb hate, is worth more study than is given 
the subject by nine hundred and ninety-nine men out of one thou- 
sand. Hate is great or extreme dislike and aversion. To hate is to 
regard with extreme and active aversion or dislike, combined with 
ill-will or malignity when the object is a person. 

Hatred, then, is a sustained or established feeling of bitter 
aversion or dislike, generally combined with a desire to injure, 
destroy, or get rid of the object hated. Hatred is enmity. 

Anger is sudden and brief. Hatred is lasting, and in some 
cases seems to be anger modified, continued, and made permanent. 

Malice is very different than moral hatred, as it involves the 
willful, active, intent to injure a person or persons, without a right 
motive. 

Spite is petty malice, which delights to inflict pain, and to do 
sneaking, cowardly damage. 

There are different kinds of hatreds as of love. I refer defi- 
nitely to three kinds; as, moral, immoral, and Christian. Moral 
hatred is based on authorized measures and estimation of right, 
honor, morality, virtue, etc., and is righteous. Immoral hatred is 
based on wrong comprehension and wrong estimation of both 
right and wrong, and is malicious, spiteful, wicked, and sinful. 
Christian hatred is based on authorized measures and estimation 
of right, and of Christianity, and is righteous. 

Thus, hatred is not wrong when directed judiciously against 
wrong. Anger, even, is a virtuous emotion designed to intimidate 
and restrain wrongdoers ; but owing to human weakness, it is often 
allowed to dethrone reason, and commit sin. 

In the Scriptures anger is frequently attributed to God. We 
are told that our Savior on one trying occasion, looked round upon 
His enemies in anger. (See Mark iii, 5.) "And the Lord's anger 
was kindled the same time, and He sware, saying." (See Num. 
xxxii, 10-13.) And we are commanded "Be ye angry, and sin not; 
let not the sun go down upon your wrath." (Eph. iv, 26.) 



Satan, Hei«i*, and Heaven. 223 

Wrath is violent anger; vehement exasperation or indignation 
— extreme passion, such as may dethrone reason and do wrong. 

Hatred is the natural human feeling of anger modified and 
changed into a permanent state of feeling toward the object or 
cause which arroused it. 

Hatred, to be right, must not be selfish ; and must be restricted 
to opposition to whatever is not right — resistance to wrong, im- 
morality, vice, and sin. Hatred directed against that which tends 
to corrupt, demoralize, and degrade humanity, is right and moral. 
But any hatred that is largely selfish, and directed against man- 
kind, is wrong, immoral, wicked, and sinful; and forbidden. 

But it is not because of any goodness or merit of the wicked 
man; nor because he does not deserve severe punishment, that the 
authorized measures of right forbid and restrain moral hatred 
from inflicting personal punishment upon evil doers; but because 
we are commanded, by highest authority, to love our enemies. 
Wherefore we must not allow moral hatred to become immoral and 
inflict unauthorized punishment upon the bodies or limbs of the 
wicked. Personal punishment must be left to and directed by 
laws duly enacted for the punishment and restraint of evil-doers. 
But the truly moral man, and the Christian, must and do hate evil, 
and direct their hatred to resist and stop, or destroy, the evil works, 
ways, and influences of the wrong-doers. 

Hatred of zvrong, regulated and governed by right, is right- 
eous, and ought to be cultivated and developed along with love of 
right, in the head and heart of every child, from the time when it 
knows the meaning of a few little words. 

But reason and right must govern and direct the works of 
hatred, as when either love or hatred is allowed to become the 
master of one's better judgment, there is great danger that wrong 
will be done. Reason and right must keep the mastery of one's 
thoughts and feelings. 

Hatred is sentiment engendered in the mind against that which 
opposes the object of one's love. 

Both hatred and love are the active, energetic, inciting, and 



224 Man: Body, Mind, and Soul. 

inspiring mental fruits of man's comprehension of right and wrong, 
of morality and immorality, of virtue and vice, of Christianity and 
infidelity, and increase in degree and intensity (for right or for 
wrong), love keeping in accord and harmony with the character 
of his learning — the greater his ignorance of the beauties and 
beneficence of right, the more intense his love of wrong; and the 
clearer his comprehension of right, the greater will be his love of 
right, and his hatred of wrong. Hence, the higher and nobler 
one's conception of God, the more he will hate the devil. 

Love is the principal — the stronger and controlling and gov- 
erning passion of the human soul. Hatred is the faithful servant 
and soldier of love, and always ready to resist opposition to that 
which one really and in fact loves. 

But in the case of active, determined resistance to the object 
of one's affections, love and hatred become, as it were, active, ener- 
getic co-partners, each passion working to secure the defeat of 
opposition to the object of love. 

These are the two most excellent, and, when based on right 
conceptions of right, the most charming faculties of mankind — 
love, in its normal state, the most powerful of all forces to induce 
men and women to do right; and hatred the ready second and de- 
fender of whatever cause or thing loved. 

I will never forget the beautiful, because significant, sentiment 
expressed in the answer a young lady, at Webster City, Iowa, gave 
when I asked her whether or not she had ever been in love. She 
said: "Yes, always in love." Nor will I forget what I heard a 
young woman say at Springfield, Mo., last spring. She was in 
conversation with a young man who propounded a question as to 
whether she was- capable of ardent love, when she replied promptly, 
and with excellent significance, "Yes, sir, I can love, and I can hate, 
too." 

It is scarcely probable that either of these young women fully 
comprehended the exceptional and extreme beauty of moral princi- 
ple and sentiment expressed in their few words. Learn to love 
whatever is right, and to bitterly hate everything which is wrong. 

But as stated, both love and hatred may be right, moral, and 



Satan, Hell, and Heaven. 225 

commendable; or wrong, immoral, and reprehensible. In any 
special case the character of each will be the same — love governing 
the character of hatred. 

Of these wonderful faculties and passions of the human mind, 
moral love is kind, generous, forgiving, and non-combatative; while 
hatred is stern, soldier-like, and combatative, and when needed, 
comes quickly to the defense of love, and says to him who dares to 
trespass upon that which is loved, "Stop, sir, love is right, and I 'm 
here to defend it." 

Behold the wonderful marvelous wisdom of the Creator, in en- 
dowing man with these two remarkable passions which, though as 
different as day and night, yet, when aroused, work in perfect har- 
mony for the accomplishment of the same results. Thus, moral 
love stimulates and incites action by admiration of right, works for 
morality, while hatred stimulated by dislike of wrong and immor- 
ality, works against wrong and immorality — which is working in- 
directly for right and morality. And thus, love and hatred are co- 
workers for right; or, in the case of immoral love, are co-workers 
for wrong. 

Both these passions are good, when not degraded, demoralized, 
and perverted by a preponderance of immoral learning, wrong com- 
prehension, and evil influences. They are endowments designed to 
better enable us to deal with right and wrong. Love to stimulate, 
encourage, and promote right. Hatred to engender and stimulate 
dislike and active resistance to wrong — co-workers for the welfare 
and betterment of mankind. 

Moral love, and especially, Christian love, based on and sup- 
ported by such high and sacred authority as the Bible, is stronger, 
more steadfast, more patient, and more enduring, than love not 
based on and supported by a high standard of moral authority. 

Moral hatred — the co-partner of moral love, is no less ardent 
and determined than immoral love; but is tempered and regulated 
by authorized measures of right, and so is directed not against the 
individual, but against his evil influence and works; while im- 
moral hatred is neither governed nor restrained by any authorized 
measure of right, and is spiteful and malicious, and directed against 

15 



226 Man: Body, Mind, and Soul. 

moral and Christian men, whom, in its unchristian, malicious, 
wicked, and sinful wrath, it often murders. 

A man's love is based on his measurement, comprehension, ap- 
preciation, and estimate of moral right, hence those things which 
a man esteems most highly, whether they be good or bad, beget 
his love and determine his character. A very low estimate, small 
esteem, and little appreciation of right, never fail to beget im- 
moral love, and give the unfortunate individual a bad, positively 
bad character. But in the case a man uses the authorized standard 
— authorized measures — of right, his love will be moral, and his 
character will not fail to be good. But love based on a man's un- 
authorized, self-constituted, and self-sufficient authority, will be 
immoral, and impart bad character in ninety-nine cases out of one 
hundred. 

Love and hatred, as of conscience (see page 60), are both 
faculties of the mind, subject to influences of learning; and sure 
to be immoral whenever and wherever an individual's moral edu- 
cation is defective, or not sufficient to overcome the immoral in- 
fluences to which the person is subjected. Both love and hatred 
are based on such comprehension and estimation of right, as one's 
special moral learning has given ; and whether right or wrong, de- 
pends on the character of the learning on which they are based. 
Therefore learning to produce moral character, must be largely and 
specifically moral, else love and hatred will be immoral. 

Love of anything not right, is perverted love, and is wrong, 
wicked, and sinful. 

Proof Of Love. — Excellent proof of the existence of a man's 
love, whether it be moral or immoral, is his hatred of opposition 
to that which he says he loves; as, both love and hatred always 
exist on questions pertaining to right and wrong, and are nearly 
commensurate — equal. 

If, then, a man loves right, he hates wrong ; if he loves virtue, 
he hates vice ; if he loves morality, he hates immorality ; if he loves 
honor, he hates dishonor; if he loves temperance, he hates the 
saloon. 

Hatred is also evidence of the quantity of a man's love. If 
his love is strong and active (as is the character of love), hatred 



Satan, Hell, and Heaven. 227 

will be correspondingly strong and active; if only lukewarm (a sort 
of chilly liking), hatred will be likewise; if indifferent, there is, in 
fact, no love. 

Indifference and Love.— Can love be indifferent? No, love 
is never indifferent. But there are many indifferent men. On 
what does the indifferent man base his love? ( !) which is, perhaps, 
as strong as homeopathic chicken-broth, of which I have thought; 
and which, if made as per following directions, will fairly repre- 
sent the moral force and efficiency of an indifferent man's love: 
Put an uncovered kettle on the stove, fill it full of water, hang the 
skeleton of a chicken in the sun, where its shadow will be upon 
the water; boil this shadow for thirty minutes; then add half a tea- 
spoonful of common soda. Let this chicken-broth stand in a cool 
place one hour; then add arctic ocean ice until it is nearly as cold 
as the indifferent man's love, and this homeopathic chicken-broth 
will be as ready for use, and as strong as an indifferent man's love. 

Some men seem to imagine that they love God, and need to be 
undeceived. If any man believes, thinks, or imagines that he really 
loves a principle, cause, object, or thing, but is not active in oppo- 
sition to the enemies of that which he thinks he loves, he is deceiv- 
ing himself, or allowing the devil to fool him. 

Be not deceived and led to believe that any person loves either 
right, honor, truth, virtue, morality, God, or Christianity, if he 
does not prove it by his hatred of wrong, dishonor, falsehood, vice, 
immorality, the devil, and infidelity. A man is a fraud, a hypo- 
crite, a pretender, and described on page 183 (top half) who pre- 
tends that he loves God and right, but does not prove by his works, 
that he hates Satan and wrong. Every one who loves God and 
right, hates Satan and wrong. 

As every man's love is based on any such measure and esti- 
mate of right, as he makes use of ; and as love is the inciting power 
which regulated to some extent by reason, governs will and con- 
duct, it is a matter of greatest possible importance that every man 
and woman be provided with and use authorized measures of right, 
upon which they may safely and wisely base their affections and 
love, for life and eternity. 



228 Man: Body, Mind, and Soul. 

Right Measures. — Right measures of right are necessary to 
create moral love. The basing of love on wrong measurements 
and consequently wrong estimates of the value and excellence of 
right, is a primary cause of a vast amount of wrong. A standard 
of right — an authorized measure — is the only correct way to deter- 
mine what right is, and what is right. 

But the word right has, sometimes, reference to scientific right, 
mechanical right, etc. ; but as used in this article, it usually has 
reference to right in matters of morality, in the moral sense; as in 
accord with reason, truth, justice, and duty. This sort I call moral 
right, and is the kind of right most referred to in this article. 

A yard-measure applied to a piece of cloth, is a test of length. 
A right-measure is a test of merit; its use shows whether a thing, 
or a cause, is right, or not. When applied to a man's thoughts, 
emotions, conduct, words, deeds, works, and influence, any of these 
not in accord and harmony with the authorized right-measure is 
wrong. 

Right is the measure of right; but how can a man measure 
and correctly estimate anything, and know that it is right, if he 
does not have and use the standard measure of right? Surely he 
can not measure right without the authorized right-measure. He 
can no more measure right, correctly, without a measure, than a 
merchant can measure merchandise, without measures. 

Believe me, right is the only measure of right, and whatever 
does not measure up to this standard, is wrong. 

No man without the use of the authorized standard, can de- 
termine what is right except he be an embodiment of right — him- 
self absolutely right — and we know of no such men. 

We know that a stick thirty-six inches long is the correct 
measure of one yard, because a measure of this length is authorized 
by State and government laws, which are highest authority on 
such matters. 

If, when measured by this thirty-six-inch authorized measure, 
a piece of cloth measured thirty-six inches, we know that it is one 
yard. But in the case the measure was thirty-three or thirty-seven 
inches long, more or less, the measurement could not determine 



Satan, Hell, and Heaven. 229 

either the amount of cloth, or its value at one dollar per yard. The 
measure must be the authorized standard — itself correct and right. 

Authorized measures of moral right are no less necessary in 
determining what is right in a moral sense and in estimating a 
man's thoughts, emotions, sentiments, love, hatred, conduct, deeds, 
works, and influence than commercial scales and weights in com- 
merce. And such measures we have in the Scriptures. These are 
the divinely authorized and established right-measures found in the 
direct commandments, and in the general Biblical principles — these 
are the only authorized and correct test measures of whatever is 
right. These commandments, and principles in accord therewith, 
are accepted as highest authority by men and women who are doing 
more work than all others to promote and popularize right, and to 
benefit mankind in all parts of the world. 

If a man will not accept the Bible as the highest source of 
authority on all questions of moral right — of morality, virtue, 
honor, etc., it is useless waste of time and wrong to parley and dis- 
pute with him, as he has the audacity to, and does, criticise God, 
and puts his judgment and his unauthorized and crooked measures 
of right, up against the Almighty; and is too self-conceited, self- 
sufficient, and narrow-minded, to consider intelligently anything 
that either man or God can say to him. I have talked with many 
such men and found them grossly ignorant and desperately wicked. 

Measuring, or trying to measure right, without these author- 
ized measures, is like trying to measure merchandise without meas- 
ures, scales, or weights ; as reasonable to try to cut a yard of cloth 
off a bolt, by the use of a measure of unknown length. The result 
will be wrong and the man who thinks that his measure is right, 
will be deceived. In the case a merchant gives you fifteen ounces 
of sugar for a pound, how can you know that it is not a pound if 
you do not know what constitutes a pound? Or, if he gives you 
thirty-five inches of cloth, can you know that it is not one yard if 
you have no authorized measure of a yard? No, you can not. 
Perceive an authorized measure of right, or right-measures suited 
to use in any case, or cause, are absolute necessities in deciding 
whether or not right prevails. We need no measure of wrong, as, 



230 Man: Body, Mind, and Soul. 

if a thing or cause does not measure up to the standard of right, we 
then know that it is not right, and whatever is not right is wrong. 

We can no more correctly measure and estimate what is 
morally right in a thousand differing cases and conditions, by a de- 
fective incorrect system of measurement, than one can weigh gro- 
ceries correctly on scales that are not balanced. Scales out of bal- 
ance and giving thirteen or fourteen ounces of sugar for a pound, 
would misrepresent the value of the sugar supposed to be weighed ; 
and a yard stick thirty-eight inches long would misrepresent the 
value of cloth supposed to be measured, and the merchant using the 
unauthorized yard measure, and the unbalanced scales, could not 
correctly measure either cloth or sugar. 

Millions of men have never sought either earnestly or success- 
fully for authorized measures of right and have none. 

What would be said of a merchant who uses no authorized 
measures of quantity or weight — no yard measure, no scales, no half- 
bushel, no peck, no gallon, no quart, and no pint measure, and who, 
inspired by self-conceit, and ideas of self-sufficiency, cuts off a 
piece of cloth and says this is one yard ; fills a small paper bag and 
says, this is one pound; dumps potatoes into a box and says, this 
is one bushel ; half fills a cup or pail with molasses and says, this is 
one quart. There is a standard — an authorized measure — for each 
of these, any variation whatever from which would make his esti- 
mate wrong ; and he would wrong himself when he gave too much, 
and his customers when he gave too little; and would wrongfully 
misrepresent the correct and authorized measure of yard, pound, 
bushel, quart, etc., and fully nine men out of ten would say that 
this merchant is foolishly guessing at things, and yet nine men 
out of ten are guessing on questions of far greater importance to 
humanity than yards, pounds, and bushels of merchandise — they 
are guessing on questions of theology and moral right — and bas- 
ing all their affections, love, and hatred on the results of their un- 
wise and reckless guessing. 

It is my earnest desire to impress upon the minds of readers 
the fact that there are other measures than those for measuring 
merchandise — measures not made of material, not of matter, but 



Satan, Hell, and Heaven. 231 

of moral principles and rules — measures which, when applied to 
thought, sentiment, words, deeds, works, or to love and hatred, 
quickly show whether these be right or wrong. 

These are measures of things and considerations of greater 
value than any man's money. Measures with which to measure 
what is right, in a moral sense. Measures to be learned and carried 
in the mind, to regulate human conduct. Measures which, if studied 
as diligently, learned as well, and applied as earnestly to regulate 
human conduct, as are the measures of commerce, would restrain 
and keep every man from injuring, in any immoral way, either 
himself or any other person. 

The genuine Christian (see Christianity, pages 211-213) finds 
his measures of right in the Scriptures. Every Biblical command- 
tment is a highly authorized measure of right; and every moral 
principle taught by or in accord and harmony with Biblical com- 
mandments, is an authorized measure of right. As surely as a 
stick thirty-six inches long is the authorized yard, so every Biblical 
commandment, and every principle and rule given in the Scriptures 
for human guide and government, is a divinely authorized measure 
of right — a right-measure. 

Of these correct measures there are not only ten, but many, 
many more than ten. Search the Bible for them. I give here only 
two ; apply these and see whether or not you are right. 

"Thou shalt not take the name of the Lord thy God in vain." 
"Thou shalt not covet." These measures show that profanity is 
not right; and that to wish for things which belong to another 
person, is wrong. 

The Christian's love is based on such thoughts, sentiment, 
conversation, conduct, deeds, works, and influences as are proven 
to be right by the test of Biblical measures. Wherefore the Chris- 
tian's love, and his hatred, are moral and right. When love is right, 
hatred is right ; as, hatred is the concomitant and co-worker of love. 

The moral man (see page 148), though he may not accept the 
Bible for one-thousandth part its worth, gets his only well authorized 
measures of morality from the Bible — from its beautiful command- 
ments; its denunciations of immorality; its advocacy of virtue; 



232 Man: Body, Mind, and Soul. 

and its golden rules. So far only as the moral man's measures 
and estimates of right and morality are in accord and . harmony 
with Biblical commandments and principles, his love will be moral. 
But as the so-called moral man does not generally accept and use 
the Scriptures as his measure of right, and his guide, some of his 
measures of morality are unauthorized, and at variance and war 
with important and sacred Biblical principles; and some, at least, 
of his love, and a corresponding part of his hatred, are wrong, 
immoral, and wicked. On my several years tour of States, I talked, 
face to face, personally, with thousands of men professedly moral 
— called moral by their own class — who use purposely no author- 
ized right-measure, no test measure of morality ; and some of whom 
use and make estimates of God and his people that grossly, shame- 
fully, and maliciously misrepresent both the great Creator and 
Christian people, as a class; and as a preponderance of moral love 
establishes a good character; and a preponderance of immoral love 
establishes a bad character, the smaller amount of morality and 
moral love seemed to be overbalanced by immoral love and its co- 
worker, hatred. But some moral men regard the Bible as high 
authority. 

The immoral man (see page 180) loves immorality. He bases 
his love on too high estimates of such evil thoughts, sentiments, 
conversation, conduct, deeds, works, and influences, as are clearly 
condemned by every principle and commandment found in the 
Bible, for human decency, protection, and government. He loves 
places of corruption, vice, debauchery, iniquity, and sin. He hates 
God and His Christian followers. If he has any choice between 
truth and falsehoods, he very often seems to prefer the latter. He 
is one of His Satanic Majesty's soldiers, and a recruiting officer for 
Satan and perdition. If ever he feels the influence of a spark of 
moral love, it is quickly smothered out by the overwhelming pre- 
ponderance of immoral love. Both his love and his hatred are 
alike immoral, wicked, and awfully sinful. 

But the immoral can reform. See self-reform, page 192. 

Evil consequences result where unauthorized measures of right 
are used and incorrect low estimates — too low, too small valuation 



Satan, Hell, and Heaven. 233 

put upon right — wrong governs, and dishonor and disgrace follow, 
bringing sorrow and grief, and very often, productive of old age 
and death. 

Love, Best, Worst. — Love either is a man's worst enemy, or 
his best friend; as when immoral, love is his worst enemy, and 
when moral and Christian, love is his best friend. 

When immoral love has possession of a man's soul it leads 
him into all sorts of wrong, both in thoughts and deeds. Immoral 
love begets unclean, evil thoughts ; and such thoughts are the seeds 
of immoral conduct, deeds, and works. (See Evil Thoughts, page 
78.) Thoughts are of the mind, and precede action. Immoral 
thoughts are the forerunners of wrong deeds. Immoral deeds are 
preceded by thoughts that are unclean and wrong. Evil thoughts 
are always entertained in the mind before premeditated action ; and 
therefore are, as it were, the seeds of deeds. This being true, it is, 
clearly, a sin to harbor any wrong, dishonest, unclean, immoral 
thought, any longer than necessary time to stop it, expell it, drive 
or kick it out. These seeds of conduct are in harmony with a man's 
love, and, in fact, fruits of his love. Every vegetable-producing 
seed has its origin in the mother plant; and so, too, the seeds of 
deeds have their origin in immoral minds. The immoral man's 
love willingly entertains unclean and wicked thoughts; bids them 
come, and gives them social greeting and pleasing entertainment. 

The proof that he does so love whatever is wrong, unclean, 
nasty, vulgar, profane, degrading, and hateful to any moral or 
Christian man, is in his love of listening to, and of telling unclean 
stories ; and in his dishonesty, untruthfulness, vice, debauchery, etc. 
And thus a man's love, if it be immoral, leads him to do whatever 
is wrong ; as, to deceive, cheat, lie, steal ; and to patronize the saloon 
— "sample-rooms" and houses or places of sneaking abomination. 
(See pages 108 to 1 1 1.) His thoughts, conduct, deeds, and influence 
are enough to satisfy any fair-minded person that immoral love is 
a man's worst enemy. 

Moral love is exactly the opposite of immoral love, and keeps 
a man from wrong, and leads him to do whatever is right, honest, 
moral, virtuous; and to love all such associations, words, conver- 



234 Man: Body, Mind, and Soui*. 

sation, conduct, deeds, and works, as increase the welfare and hap- 
piness of mankind ; and, therefore, moral love is a man's best friend. 

Education and Love. — I have talked with many people who 
believe that secular education increases love of morality. 

Common school, academic, college, and university education 
does not engender or beget moral love, nor reform students; nor 
make them any more moral. Only specific — special — moral and 
Christian learning affect the mental passions and change love to 
hatred; and hatred to love — love of wrong, to love of right; and 
hatred of right, to hatred of wrong. But all this can be done in 
harmony with Biblical principles. St. Paul said, after his conver- 
sion, that the things which he once loved, he now hates. This 
change was a result of light and information — of Paul being ena- 
bled to comprehend and rightly estimate Christ as He is; and not 
as Paul had thought. 

The works of secular educational institutions are moral so far 
as they are helpful, and do not damage humanity, either in body 
or mind; and so far as they do not encourage habits of wasteful 
expenditure of money or time. But such knowledge as all such 
schools impart, is secular and cultivate the intellect, not the heart. 
Such schools teach what is right, as in arts, philosophy, and science 
— things which have no reference to right in the moral sense. 

Right, in the moral sense, can only be taught successfully by 
contrasting right and wrong. No man possesses any knowledge of 
right that was not obtained by contrasting right and wrong. No 
man has any knowledge of the excellence of right that was not ob- 
tained by holding up to mental view and contrasting right and 
wrong. How could he know that right is better than wrong, if 
he had not learned about wrong. No child can be successfully 
taught to love right before it has been told of the hatefulness of 
wrong. It learns what day is, by contrasting one with night, and 
what cold is by contrasting cold and heat. No man could have 
any love for health if he did not learn about the fevers, pains, and 
aches of sickness. 

Wherefore, to create love of right, honor, morality, virtue, 
etc., right and wrong must be held up — the effects of right and 



Satan, Hell, and Heaven. 235 

wrong exposed to view — and the goodness of right and badness of 
wrong contrasted in the mind of the child before it can know that 
right is far better than wrong. And finally when convinced, con- 
viction that right is better than wrong begets preference, admira- 
tion, and love of right. (See Building Character, page 153.) 

Girls and boys may be kept in school during childhood and 
youth, and on and on until womanhood and manhood, and learn 
all that is taught of history, philosophy, art, and science, and ac- 
quire all attainable knowledge, aside from subjects pertaining to 
morality, moral right, and Christianity, without cultivating, im- 
proving, increasing, or in any way strengthening either their moral 
or Christian character. The moral and Christian faculties of the 
mind require special moral and Christian culture. 

The fact is, the moral character of many thousands of boys 
and girls, and of young men and young women, is being weakened 
lowered, and degraded every week, while they are learning and 
progressing fairly well in the studies of schools, academies, colleges, 
and universities. 

Moral education being a special, separate, and distinct branch 
of learning, is as different than other studies as spelling is different 
than geography, or, as arithmetic is different than grammar. This 
special education must recognize and heartily endorse the Scriptures 
as the only source of authority as to what right is, and as supply- 
ing the only infallible measures of right. Wherefore, in a vastly 
large per cent of individual cases where the Bible is not clearly and 
distinctly accepted as the basis of authority on questions of right 
and wrong, love is immoral, and right — honor, virtue, etc., are very 
poorly appreciated; while wrong — dishonor, immorality, and vice 
are not sincerely condemned as bad. Where right is not highly 
valued, wrong is not considered very bad — not hated. 

All authorized right-measures tend to elevate and benefit man- 
kind by so representing whatever is right as to drive away or clear 
up mental darkness, and enable men to see, mentally, the purity, 
perfection, fascinating beauty and endless goodness of right. These 
measures widen and correct narrow and ill-gotten ideas and errone- 
ous comprehension of the exceeding, all superior goodness of right. 



236 Man: Body, Mind, and Soul. 

Thus, correct measurements and right estimates of right beget high, 
inspiring, elevating, ennobling, estimation, appreciation, and love 
of right, honor, virtue, and whatever is right. 

All unauthorized measures of right are too short, as it were, 
and misrepresent and slander right — honor, morality, virtue, purity, 
merit, moral beauty, in short, every element, attribute, and princi- 
ple of right. They put entirely too low, too small — way down — 
valuations on right; and too high — way up — valuations on wrong 
— dishonor, immorality, vice, etc. They shorten and lower all 
correct measures of right, and so, by misrepresenting both right 
and wrong, endeavor to make wrong appear as good as, or better 
than, right. In this way men who use no authorized measures of 
right, become awfully dishonest, demoralized, profane, vulgar, cor- 
rupt, wicked, and sinful, and endeavor to lead men and women to 
disbelieve in the existence of right, honor, virtue, etc., among men. 
They continually drag down, lower, corrupt, and demoralize public 
sentiment, until many thousands of men and women using picked up 
and slanderous estimates of right, get so low and depraved as to 
ignore, hate, and despise God, and all his estimates and Biblical 
measures of right. So do men who criticise the Bible, and con- 
demn things which it informs us God has done to mankind, to in- 
duce obedience to His will. They blindly fail to see that God's 
object always justifies the means which He uses. 

In my intense anxiety to benefit my readers, I will make one 
further effort in this article to make still plainer and more clearly 
apparent the absolute necessity of special learning, including, espe- 
cially, correct measures of right — of moral right, and of the value 
of pennies, nickels, and dimes. 

The school boy who has not been successfully taught the value 
of a penny, lets them go — gives them for little things as worthless 
as smoke; and in the case a better value-measure of money be not 
speedily impressed upon his mind and accepted by his reason, he 
will soon be giving nickels and dimes for articles of merchandise 
that are not worth one-quarter the prices which he pays. 

And so, too, of the spendthrift man — one whose value-measure 
(whose measure of money value) is too short, and puts the value 



Satan, Hei.Iv, and Heaven. 237 

of a dollar far below its real commercial worth. He, too, like the 
school boy, gives nickels, dimes, quarters, and dollars for things 
which are not worth one-half, and, in many cases, not one-quarter 
the real labor value of the money which he pays for them. In the 
first place he greatly underestimates the real value (the labor value) 
of a dollar; and, secondly, he very largely overestimates the value 
of that which is offered for sale, and for which he sacrifices a part, 
at least, of his money. The dram-drinker, for illustration, is a fair 
example of error. He sacrifices every penny, nickel, dime, and 
dollar that he pays for beer and other saloon drinks. The absolute 
proof of the truth of this assertion is produced and demonstrated 
when we compare and contrast the physical conditions and general 
health of one hundred men who never drink either beer or any other 
intoxicating liquors, and one hundred men who do drink such 
liquors. The comparison always shows and proves that the one 
hundred men who do not drink are in far better physical condition 
and better general health than the one hundred dram-drinkers. And 
so it is absolutely proven, beyond any reasonable doubt, that the 
dram-drinker gets nothing of money or labor value for his money. 
His value-measure of money is wrong, as it does not put labor 
value on nickels and dimes, and his estimates and valuations of beer 
and other intoxicating liquors are too high, fictitious, and entirely 
unjustified. 

But the dram-drinker's mistakes about the value of drams, 
are not nearly his most serious mistakes. He uses no authorized 
measure of right, in a moral and Christian sense ; wherefore mental 
darkness and error lead him to greatly underestimate the real value, 
merit, and moral beauty of temperance ; and to magnify and errone- 
ously overestimate and overvalue the dram, the saloon, and intem- 
perance. He values and loves the dram, the saloon, the beer and 
whisky "sample-room," and intemperance more than he loves tem- 
perance and right. And in like measure, as he loves the dram and 
drinking associates, he hates temperance and temperance people; 
and yet, these are his best friends. 

Perceive, in all cases where right is valued too low, whatever 
is wrong is valued too high. 



238 Man: Body, Mind, and Soul. 

Look, listen, hark, I tell the truth, and lie not ; I say : When 
men weigh grains of quinine on big hay scales, and measure calicoes 
in quart measures, it will be quite soon enough to disregard and 
despise, as many men and some women do, both authorized meas- 
ures of right and authority, and trust to a source of authority no 
better nor higher than that of immoral, weak, corrupt, degraded, 
demoralized, and perverted reason and conscience — to conscience 
which, long before manhood, as of most boys and many girls, is 
misdirected, corrupted, warped, twisted, distorted, demoralized, and 
perverted — converted to wrong — before they are a dozen years old ! 

Home, Love, etc. — When a man bitterly hates wrong and loves 
right, he is moral. A moral man who hates the wrong works of a 
bad neighbor, will talk with his family about the bad influences of 
his disliked neighbor. He condemns and denounces his conduct. He 
talks of the damage to the community — of the corrupting examples 
and demoralizing influences. He bitterly hates and despises the bad 
character of his immoral neighbor, and by earnest, clear, and un- 
mistakable words, disapproves of the wrong ways and works of 
his bad neighbor; and so makes known to his family his dislike 
and hatred of wrong. Thus he engenders and stimulates right- 
eous hatred of wrong in the minds of his children ; and, in so doing, 
endeavors to fortify his home against the sins of a bad neighbor. 
The moral man, by this wise method, uses both love and hatred to 
protect the members of his home, against wrong. 

How different, O how vastly different, are the home influences 
of this moral man, than the influences of the immoral man at a 
home across the street, who either says little or nothing against 
the wrong ways, works, and influences of the bad neighbor, or says 
that he is as good as his moral neighbor, and so endorses the bad 
neighbor's wrongs. He teaches his children that there is no such 
thing as right, honor, temperance, and virtue; that all moral, all 
good, and all Christian people are dishonest and hypocrits. 

The moral man is sowing the seeds of holy hatred of wrong 
in the minds of his children, and building good character. But the 
immoral man, instead of planting hatred of wrong, and love of 
right, is neglecting his golden opportunity to show, in his bad 



Satan, Hew,, and Heaven. 239 

neighbor's works, how damaging and wrong sin is, and how far 
superior right is. The moral man's children are taught the exist- 
ence and beauty of right, and will hate the things which their father 
hated. But the immoral man loves the ways and works of his bad 
neighbor, and his children (especially the boys) will in ninety-nine 
cases out of one hundred, follow the love and the examples of their 
father. The moral man hates, opposes, resists, and fights against 
wrong, and earnestly tries to keep it out of his home. The immoral 
man opposes, resists, and fights against right, and blindly tries to 
keep it out of his home, and succeeds quite too generally for the 
welfare of his sons and daughters. 

The moral man stimulated by love of right and hatred of 
wrong, gladly welcomes to his aid all the help that he can com- 
mand, fortifies his home and loved ones against wrong by supply- 
ing moral and Christian reading, in harmony with his love of right 
and hatred of wrong. The immoral man fortifies his home and 
loved ones against right, by excluding from his home specifically 
moral and Christian influences, and is, more or less directly, the 
destroyer of his own sons and daughters. 

Before girls and boys are twelve to fifteen or sixteen years 
old, their likes, affections, love, and character have become firmly 
established and all these in accord and harmony with their esti- 
mates of right, based on any sort of comprehension or understand- 
ing, or conclusions, such as they have obtained from parental words 
and examples; and from books of special moral, or immoral char- 
acter, and from school-yard, street, and elsewhere associations and 
influences. And a large per cent, at this age, are not using, and 
have no love for, authorized right-measures, and are placing low 
and demoralizing valuation on right. And I doubt not that for 
this unnatural, wrong, wicked, and sinful condition, an awful, 
awful — a fearful — accountability for wrong words and examples, 
and neglect to provide moral influences, rests upon, and awaits 
many parents, to the day of judgment. 

Books are neglected ; there are not a dozen specially moral and 
Christian books in the homes of the United States, where there 
ought to be one thousand. Men seem to think that a dozen moral 



240 Man: Body, Mind, and Soui,. 

books in the home a sufficient supply for many years, and fail to 
recognize the fact that moral books contain necessary mind-food, 
which ought to be supplied as constantly, and as liberally, as table- 
food. A good book is not in debt to its purchaser — it has paid for 
itself so soon as he has read it, or, if the purchaser be a parent, so 
soon as any member of the family has read it. 

No doubt there are thousands of men and women "serving the 
devil" to-day, who could have been saved from grossly immoral 
lives by the timely influences of a dozen or more specially moral 
books at each of their homes. 

Books, plenty of them, moral and Christian in character, and 
containing a vast variety of good thought, are as necessary to keep 
the mind in good, healthy, active, and energetic condition, as a 
variety of table-food for the stomach and body. Such books, 
timely and frequently supplied, cultivate taste for, and increase 
love of books and reading. Neglect and indifference of parents — 
old and poor supply of books and small variety of thought and 
manner of composition and expression, beget indifference, dislike, 
and even hatred of books and good reading. 

A man's love of reading good books ought to be, and is, as 
keen and active, when the mind is in good, healthy condition, as 
his appetite for table-food. He ought to be hungry for knowledge. 

I am sure that the moral course, conduct, and work of my 
life have been regulated in some measure by the abiding influence 
of a specially moral and Christian book, which my mother gave me 
when a boy of perhaps thirteen or fourteen years. It was a small 
book, in pasteboard cover, but of great value. It aided that precious 
soul, now in heaven, to establish in my soul a correct estimate of 
right, which correctly valued, is the substantial foundation for good 
character. 

O that more, far more, men and women, boys and girls, were 
to appreciate and love right; instead of which, millions love wrong, 
and hate right. And yet, right includes enlightened reason, 
truth, justice, and duty — four words which combined are a 
convenient mental measure of right, as their meaning include 
honor, morality, virtue, and both moral and Christian love* 



Satan, Heu,, and Heaven. 241 

Right, then, viewed from a correct standpoint, exceeds in loveable 
beauty and fascinating charms, all the visible, tangible creations on 
earth, is far more beautiful and far more loveable than all the com- 
bined superficial (outward) attractions and charms of any child, 
woman, or man on earth. 

Based on too low appreciation of right, love is immoral and 
hatred wrong. 

Wherefore, if not willingly and cheerfully governed by author- 
ized measures of right, and the inspirations of moral love, what 
good things will ability and learning do? What good use will be 
made of education? What good will personal attractions and fas- 
cinating superficial charms do ? What good will money and wealth 
do? What good will life and health do? What will either or all 
these be worth to poor, needy, toiling, tired, fatigued, and aching 
humanity? What good to misguided, deceived, betrayed, defiled, 
sorrowful, suffering, and heartbroken humanity? What help, de- 
fense, and protection will all these give, when not controlled and 
directed by authorized measures of right? What help, defense, 
and protection to the unsuspecting, pure, undefined, innocent, confid- 
ing, young girls and young women — what protection and defense 
against the foxy, lying, hypocritical, villainous pretender, seeking 
to deceive, corrupt, and demoralize these precious ones. Yes, what 
honest, sincere, and determined protection and defense can be ex- 
pected from such persons as give bread and meat with one hand, 
and rob with the other, who give to-day, and may seek to corrupt 
whom they aided, before another sunrise. What good to you — all 
decent humanity — around whom I have prayed fervently and la- 
bored diligently for years, to build a protective wall, not of brick 
nor stone, but of right, honor, morality, virtue, and crowned with 
moral love. 

Have I succeeded ? O that the work may be crowned with suc- 
cess — in the defense, protection, and betterment of humanity. 



16 



JUL 28 1904 



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